Montgomery Aramaic Incantation Texts From Nippur

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UNIVERSITY OF PENNSYLVANIA
THE MUSEUM
PUBLICATIONS OF THE BABYLONIAN SECTION
ARAMAIC INCANTATION TEXTS

FROM NIPPUR
BY
1 *
JAMES A MONTGOMERY
4
PROFESSOR AT THE PHILADELPHIA DIVINITY SCHOOL
AXD ASSISTANT PROFESSOR AT THE UNIVERSITY OF PENNSYLVANIA
ECKLEY BRINTON COXE JUNIOR FUND
PHILADELPHIA
PUBLISHED BY THE UNIVERSITY MUSEUM
1913
PJ"
630411
TO
MY FATHER AND MOTHER
FIRST AND BEST OF TEACHERS
CONTENTS
PAGE
PREFACE 7
INTRODUCTION 13
I. SURVEY OF THE MATERIAL

1. THE MATERIAL IN THE MUSEUM 13
2. THE MATERIAL HITHERTO PUBLISHED AND IN OTHER
COLLECTIONS 16
3. SOME NOTES ON THE TEXTS HITHERTO PUBLISHED.. 23
II. SCRIPT AND LANGUAGE

4. INTRODUCTORY 26
5. THE "RABBINIC" TEXTS 27
6. THE SYRIAC TEXTS 32
7. THE MANDAIC TEXTS 37
III. THE MAGIC OF THE TEXTS

8. THE PRAXIS OF THE INSCRIBED BOWLS 40
9. THE EXORCISTS 46
10. THE CLIENTS 49
11. THE INCANTATIONS 51
12. THE OBJECTS OF EXORCISM; THE DEMONS, ETC 67
13. PROPITIOUS ANGELS, DEITIES, ETC 95
IV. HISTORICAL CONCLUSIONS

14. AGE OF THE BOWLS 102
15. RELATIONS OF THE BOWL-MAGIC 106
(5)
CONTENTS.
TEXTS: PAGE
Nos. 1-42. TRANSLITERATION, TRANSLATION, NOTES 117
Nos. 1-30. "RABBINIC" TEXTS 117
Nos. 31-37. SYRIAC TEXTS 223
Nos. 38-40. MANDAIC TEXTS 244
APPENDIX:
No. 41. AN INSCRIBED SKULL 256

No. 42. A FORM OF THE LILITH LEGEND 258
GLOSSARIES:
PREFATORY NOTE 267
A. PERSONAL NAMES 269
B. PERSONAL NAMES AND EPITHETS OF DEITIES, ANGELS,
DEMONS, ETC 274
C. GENERAL GLOSSARY 281
GENERAL INDEX. 309
PREFATORY NOTE TO THE PLATES 319
REGISTER OF THE BOWLS.. ..321
PLATES
TEXTS
ALPHABETIC TABLES . . .
PHOTOGRAPH OF BOWL
PREFACE
The primary purpose of this publication was to edit, with
translationand necessary notes, the incantation texts inscribed
on bowls from Nippur, now in the possession of the Museum.
But soon became apparent that full account should be made
it
of all other published texts of like character, both for my own
advantage in securing a larger material for collation and also

for the convenience of scholars by presenting in one work a
survey of a rather remote and scattered field, in which many
have labored but none has attempted a treatment of the sub-
ject at large. I have accordingly not only given a description
of all the earlier material but also collated it as fully as possible
both in the Glossaries and in the references of Introduction
and Commentary. The Introduction, thus extended beyond
the field of the Nippur texts, has grown to still greater dimen-
sions with the enlarging perception of the intimate relations
between the bowl-inscriptions and the broad fields of ancient
magical literature.Previous editors, working before the pres-

ent great development of the study of magic, had taken little
notice of these connections with a wider world.
Analogies
with the Talmud and possible connections with the Kabbalis-
tic lore had been pointed out, but the bowls still remained
without definite place or links in the general field of ancient

magic. Withal the relations of Jewish magic to the larger
whole have not yet been ascertained.
But within the last few decades an immense advance has
been made in our knowledge of ancientmagic and of its prime
importance as a study in the history of mankind. The chief
(7)
8 UNIVERSITY MUSEUM. BABYLONIAN SECTION.
stimulus to this has come, first, from the anthropologists and

the students of comparative religion, who have taught us not
to ignore the most primitive most degraded manifestations
or
of the human spirit. Then there have been the rapid strides
in the advance of Egyptology and Assyriology, where at every
step the student faces the problem of the identities and differ-
ences of magic and religion. Further, the classical philologists
have at condescended to examine the vulgar magical records
last
in the Greek and Latin tongues, and have found an interest

in them as revealing how the ancient "man of the street,"
and wiser men as well, actually talked and thought, in modes
different from the traditional standards of the classical civiliza-
tion. Of this large increase in material and understanding

I have been fortunately able to avail myself, with the result
of the discovery of innumerable clues proving that the bowl-
magic is descendant of the old Babylonian

in part the lineal
sorcery while at the same time and this is the more impor-
tant because a less expected discover}^ it takes its place in
that great field of Hellenistic magic which pervaded the whole
of the western world at the beginning of the Christian era.
My chief contribution to the study has been in these two direc-
tions, the relations with the cuneiform religious texts and the
Greek magical papyri. The writer's knowledge of Egyptian
magic was wholly at second hand, and in any case that earlier
influence was mediated to this special field through Hellenism.
The Christian Syrian literature is shown to have its close con-
nections, being thoroughly infused, as was the early Church, with
magical ideas. Magic within Judaism has been the subject

of capital monographs by competent Jewish scholars, and in
that direction I have not been able to do much more than to
appropriate their results, except so far as to show the absolute
J. A. MONTGOMERY ARAMAIC INCANTATION TEXTS. 9
community of ideas and terms and practice between Jewish

and Gentile sorcery. It remains a subject for an interesting
investigation to discover just what Judaism gave to, and what

it received from, the Hellenistic magic, but probably a hope-
less study, for, as someone has remarked, in the history of magic
we must pursue not the genealogical but the analogical method.
As a result of these comparisons, the conclusion must be drawn, as
indicated in 15 of the Introduction, that the magic of the bowls,
and in a general Jewish magic, has come out of the crucible
way, all
of the Graeco-Roman world, which, on account of its dominating

civilization, we call Hellenistic; it is not Jewish but eclectic.
However, with this broadening of the scope of the work,

it has been the fixed purpose not to attempt
any general study
of magic; this would have been but to confuse my work and
cloud my results. With a single eye, the facts of the texts
have been illustrated in as objective a way as possible from the
phenomena and contemporaneous magic,

of locally inherited
with the intent of establishing the immediate bonds of connec-
tion. My work would be a contribution from a very small
and limited field to the study of magical thought and practice
within a definite age and region. At least there has come to
the writer the satisfaction of finding a place for the membra
disjecta of these out-of-the-way texts in the huge colossus of
that system of magic which was once almost the actual religion
of our western civilization.
If I appear to have gone into much detail in the treatment
of these non-literary texts, I trust that the results will justify
my undertaking; the expansion work has proceeded

of the
naturally and subtly much beyond the editor's desire and

convenience. From
the philological point of view these vulgar
inscriptions are of as much interest to the Semitist as are the

10 UNIVERSITY MUSEUM. BABYLONIAN' SKC'TION.
magical papyri to the classicist. Careful study shows that,

with the exception of intentionally unintelligible passages,
mystic phrases and the like, the words and the syntax of the
texts are the autograph representatives of the language of their
writers. Three different Aramaic dialects, each with its own
script, and one script a peculiar variety of the Edessene, are
offered in the bowlsfrom Nippur, and they are of importance
as original documents of the dialectic forms of the speech of
Babylonia about the eve of the rise of Islam. Other original

monuments are well-nigh lacking for this field; we are confined
almost entirely to the school-literatures of religious sects, of
the Jews, Christian Syrians and Mandaeans, whose books are
preserved mostly in late manuscripts. The Jewish magical

literature documentarily late or uncertain as to age, and
is all
our texts have a historical worth as almost the earliest records

which can be exactly dated. Further, the obscure
in that line
and crabbed condition of the texts compelled an exact philo-

logical examination in order to test hypotheses of interpreta-
tion. And as to matters beyond philology, it will not, I hope,
be set down to wilful acriby if I have attempted to work out
very small clues. In such work as this there is no immediate
compensation on the surface, and only by following out
it is
the fine tendrils of connection that results worth while can

be obtained. The writer's study is well
experience in his
expressed by some words of Professor Deissmann: "It may be

that hundreds of stones, tiresomely repeating the same monoto-
nous formula, have only the value of a single authority, yet in
their totality, these epigraphic results furnish us with plenty
of material only one should not expect too much of them,
or too little" (Bible Studies, 82).

In regard to the representation of the texts it might have
been technically more correct to present them in their several
J. A. MONTGOMERY ARAMAIC INCANTATION TEXTS. H
scripts. But apart from the difficulty of procuring two of
these types in American printing houses and compositors who
could set them, it must be patent that the general convenience
is far better subserved by presenting the texts in the well-known
Hebrew character, while those who desire the original scripts
can satisfy themselves with the facsimiles published in the
second volume. The peculiar Mandaic relative particle is
represented, according to convention, by the diacritical ~j; but
I have departed from the usual custom of editing Mandaic texts
by representing the pronominal suffix in -h by and have
I"!
used H for the radical or H, which two sounds

I"! fall together
in the dialect. In the Glossaries words containing this common
character are arranged according to its etymological distinction
as n or H. In the transliterations inferior points indicate
doubtful readings, superior points are used for the diacritical
marks of the Syriac texts. The numbered lines of the texts
represent the spiral lines, taken as beginning from the radius

where the inscription begins.
The Prefatory Note to the Plates describes how the fac-
similes were have to express my deep obligation to

made. I
my friend and colleague, the Rev. Dr. R. K. Yerkes, for his

careful reading of the volume in proof.
JAMES A. MONTGOMERY.
THE UNIVERSITY MUSEUM, February 2, 1912.
I. SURVEY OF THE MATERIAL
i.. THE MATERIAL IN THE MUSEUM
THE University Museum contains a large number of inscribed

earthenware bowls found Nippur belonging to the category of the
at
so-called "Incantation Bowls." These vessels are generally of the

size and shape of a modern porridge-bowl, except that in most cases
the bowl is somewhat cone-shaped, so when set down it balances itself
that
in a state of unstable equilibrium. Some few have the boss expanded into
a rim, thus giving a flat surface at the bottom of the bowl. The most
common size is of about 16 cm. diameter at top, by 5 cm. full depth. There
1
is one large bowl, 28 x 16 cm.
The bowls are made of a good clay, and are wheel-turned and kiln-
1
dried; they have no surface, slip or glazing of any kind. They were a
domestic ware, intended for foods, and in no way differ from the simple
vessels which to this day are made in the Orient for household use.
The bowls in the Museum were excavated at Nippur, in Babylonia, by

the University of Pennsylvania Expedition ;
so far as I know, they are
finds of the two campaigns, conducted by Professor Peters in the
first
1
years 1888, 1889. According to Peters' account, these bowls were found
on the top, or in the first strata of the mounds, in several places. They
appear generally to have been discovered in the ruins of houses, amidst
what Peters suggests were Jewish settlements the whole surface of one ;
hill, he says "was covered with a Jewish settlement, the houses of which
were built of mud-brick, and in almost every house we found one, or more,
1
Many such large specimens are in the British Museum and at Constantinople.
1
I am indebted to Mr. D. Randall-Maclver, late of the Museum, for the
characterization of the pottery.
*
See his Nippur, the Index to which, sub "Jewish incantation bowls" gives the
references.
13
Jewish incantation bowls." At least in one case bowls were found in

connection with a cemetery ;
"we found ourselves in a graveyard
It was interesting to find, between one and two metres below the surface,
in the immediate neighborhood of slipper-shaped coffins, inscribed Hebrew
1
bowls." As for the chronological light thrown upon these bowls, Cufic
coins were found in the houses of these "Jewish" settlements,' and one
of the most extensive finds of inscribed bowls was in the strata above the
"Court of Columns," a Parthian building.' Peters holds the seventh
century to be the latest date for the Jewish settlements where Cufic coins
were found."
The Museum Catalogue counts over 150 numbers of this class of
specimens, but the enumeration includes a large number of fragments.

About 30 of the bowls are what I would call "original fakes" ; they are
inscribed with letters arbitrarily arranged, or with pot-hooks, or even in
some cases with mere scrawls, and I judge that these articles were palmed
off on the unlearned public as "quite as good" as true incantations.' A still
larger number of the bowls are so broken and their inscriptions so defaced,
that I have not been able to use them. Others again were inscribed by so
illiterate scribes that so far as they can be made out, they offer only some
magical jargon, which adds nothing to our knowledge. Again there are
a few texts which are fairly written and without those self-betraying
combinations of letters that suggest a mock inscription, but which neverthe-
less are not Semitic. They may be in some non-Semitic tongue, whether,
for example, in Pahlavi, I am not able to say. One of the neatest of the
bowls, No. 2954, containing only four circular lines of inscription, inter-
ested me as presenting a novel alphabet but I soon came to the conclusion ;
that this is but another "fake," produced we may suppose by some learned
impostor or wag.
4
ii, 182 f .
; cf. p. 194.
'
i, 245.
'
ii, 183. On the following page the writer says that Arabic bowls along with
Jewish and Syriac were found but the Museum contains no Arabic specimens.
;
7
Hilprecht, Explorations in Bible Lands, p. 447.
*
i'. IS3, 183, 186. For further discussion of the date, see 14.
In cases the inscriptions were written by laymen, who thus saved them-
many
selves the exorcist's fee. Schwab notices some forged bowls at Constantinople,
PSBA, xiii, 595.
from Xippur came to the University as the gift of the

All the relics
Sultan of Turkey, and in the matter of these incantation bowls I understand

that the best specimens, the largest and fairest, have been retained in the
Imperial Museum at Constantinople. At all events those in Philadelphia

in almost all cases prevent complete decipherment because of mutilation."
A large segment of the spherical surface may be missing, or an extensive
portion of the interior, a side, or the upper or lower portion of the bowl
may have become illegible, probably through the action of water. The
inscription being spiral, such mutilations intrude their annoyance into every
line. The damaged nature of this collection has added much to the toil
of decipherment, for every break in the text and every effacement necessi-
tates speculation as to the missing contents. On the other hand it is cause
for remark and gratitude that these fragile vessels have been preserved as
intact as they are, and that the scribes used such excellent ink that what
they wrote has largely survived in defiance of "the powers of the air," the
elements and the corroding chemical agents.
As a result of the investigation of the whole collection I have selected
40 bowls for publication, to which number should be added the one pub-
lished earlier by Myhrman (accompanying No. 7). The remaining bowls
and fragments are on the whole too illegible or too undecipherable to
make it worth while to add them to this material. The languages of the
inscriptions are three Aramaic dialects: (i) the language with which we
are familiar from the Babylonian Talmud, to which belong Nos. 1-30;
(2) a Syriac dialect, Nos. 31-37; the Mandaic, Nos. 38-40. Each of these
has its own script. As an appendix, I publish, as No. 41, a human skull
inscribed with a magical inscription of like character to those on the bowls,

and No. 42 is a text of peculiar magical contents which has come to my
hands, but with its original now lacking in the Museum.
"
With few exceptions, all the bowls I have deciphered have been put together
from fragments into which they had fallen, in the Museum.
2. THE MATERIAL HITHERTO PUBLISHED, AND IN OTHER COLLECTIONS'
The first publication of Mesopotamian incantation bowls appeared in

Layard's notable volume, Discoveriesin the Ruins of Nineveh and
Babylon? In describing his finds at Tell Amran, near Hillah, the great
explorer tells of discovering "five cups or bowls of earthenware, and

fragments of others, covered on the inner surface with letters written in
a kind of ink" (p. 509). He notes that like material had been discovered
before. Two from the collection of a Mr. Stewart had been deposited in
the British Museum, which had also acquired through Colonel Rawlinson
eight specimens obtained at Bagdad, their provenance however being
unknown. In a later passage (p. 524) Layard records the discovery of a
similar bowl, along with many fragments, at Nippur, the precursor of
the collection in Philadelphia.
Layard committed his bowls to Mr. Thomas Ellis, of the staff of the
British Museum, whose results are given in Layard's work, appearing
pp. 509-523.' Layard himself takes up the discussion p. 523 ff. with
criticism of Ellis's results. The latter presented five Judaeo-Aramaic

bowls, and one in Syriac, with summaries of fragments of others. Of
these only four were given in facsimile, nos. I, 3, 5, 6.' Subsequent
scholarly investigation has proved not only that Ellis was wild in his
interpretations of the bowls, but also that the facsimiles were unreliable.
Hence the latter can only be used with caution or with the aid of later
1
Stiihe, Jiidisch-babylonische Zaubertexte, 1895, gives a good review of the
literature up to date, although requiring some corrections and additions. See also
Wohlstein, in ZA, viii (1893), 313 f.
1
London, 1853. There is a German translation by Zenker, the bowls appearing
there in Plate xx.
1
Layard leaves it somewhat which bowls were treated by Ellis.
indefinite
our No. n, under which I am

'
bowl turns out
Ellis's first to be a duplicate of
able to present the restored text of the former. Was this the bowl which Layard
reports was found at Xippur?
(16)
copies, while the bowls published without facsimiles are absolutely worth-
less as scientific copy. Layard's publication therefore did little more than
attract the attention of scholars to a fresh field of philology and religious
lore.
The first scientific treatment of this new material came from M. A.

Levy, of Breslau, who devoted a long essay to Ellis's bowl, no. i, in the
Zcitschrift d. Dcutschcn Morgenlandischen Gesellschaft for 1855 (ix, 465).

He was the first to grasp the peculiar lingo of the inscription, and in his
commentary drew largely from Judaistic and Mandaic stores of learning.
He gave an elaborate treatment of the palaeography of the bowl,
also
overthrowing the claims that had been advanced for a pre-Christian origin.
Twenty years later J. M. Rodwell published a bowl from Hillah that
had been procured by the British Museum, under the title, Remarks upon
6
a Terra-Cotta Vase, with a photographic facsimile. This second English
venture at decipherment was no better than the first, its sole merit lying
in the fact that the French scholar J. Halevy was induced to take up the
same bowl on the basis of the facsimile, and to give it a scholarly translit-
eration and translation, with commentary, under the title, Observation sur
7
un vase judeo-babylonien du British Museum. Four of the bowls that
had been published were presented by the great Hebrew epigraphist
Chwolson in his monumental Corpus inscriptionum hcbraicarum* The first
(Chwolson's number, 18) is Ellis no. i, the second (no. 19) is Ellis no. 3,
the third (no. 20) is the bowl published by Rodwell and Halevy; and the
5
Ober die von Layard aufgefundenen chalddischen Inschriften auf Topfge-
jassen. Bin Beitrag zur hebrdischen Paldographie u. s. Religionsgeschichte, with
Ellis's facsimile. Levy again treated the same inscription under the title "Epi-
graphische Beitrage zur Geschichte der Juden," in the Jahrbuch f. d. Geschichte d.
Juden, ii (1861), 266, 294.
In TSBA, ii (1873), 114-
'
In Comptes rendus deI'Academic des Inscriptions et Belles-Lettres, series iv,
vol. v (for 1877; Paris, 1878), 288. He re-edited his material in his Melanges de
critique et d'histoire, 229.
*
St. Petersburg, 1882, col. 113 f. The facsimiles are reproduced at the end
of the volume. The Russian edition of this work (St. Petersburg, 1884) publishes
five bowls and considerably varies from the German edition (so Wohlstein, ZA, viii,
315). For nos. 19, 21, Chwolson made use of improved transcripts prepared for him
by Halevy. In his review of the Corpus in the Gottingische Gelehrte Anzeige for
1883, Landauer comments on these bowls (p. 507).
fourth (no. 21) is Ellis no. 5. Chwolson adopted a skeptical position to-
ward the speculations and guesses of his predecessors, and his commentaries
are valuable as a restraint upon their theories. Of special interest is his
discussion of the age of the bowls from the palaeographic point of view
a subject which I take up in 5.
The most extensive editor of the material under discussion has been
Moise Schwab, the author of the French translation of the Talmud. In
1882 he published, in collaboration with E. Babelon, a bowl in the
possession of the French government, under the title Un vase judeo-

chaldeen de la Bibliotheque Nationale' along with a facsimile and com-
mentary. In 1885 he published a bowl at the Louvre in an article entitled

Une coupe d'incantation," without facsimile. He then presented a large
series ofbowls in the -Proceedings of the Society of Biblical Archaeology,
for the years 1891 and 1892." He included several bowls already pub-
lished, with the old facsimiles, but failed to offer photographic copies of
the bowls he brought to light. It seems strange that the English scholarly
world rested content with the poor facsimiles of the relics in the British
Museum, made almost forty years before, and that Schwab did not avail
himself of better texts than his predecessors had used. Between the articles
appearing in the two volumes of the PSBA Dr. Schwab contributed studies
of two bowls to the Revue d'assyriologie, etc., under thetitle, "Deux vases
judeo-babyloniens."
12
These he numbered F and G so as to align them
with those appearing in the other publications. The material thus presented
by Schwab is as follows :
A, PSBA,
in = Ellis, no. i; Levy; Chwolson,
xii no. 18.
B, in PSBA, xii = Ellis, no. 3; Chwolson, no. 19.

C, in PSBA, xii = Rodwell Halevy Chwolson, no. ; ;
20.
D, in PSBA, xii = Ellis, no. 5; Chwolson, no. 21.
'
In Revue des etudes juives, iv (1882), 165.
10
In Revue de I'assyriologie et d'archcologie orientale, i (1886), 117.
11
292: Les coupes magiques et I'hydromancie daus I'autiquite orientale,
In vol. xii,
with introductory remarks, and, p. 296, a description of the 22 bowls then in the
British Museum in vol. xiii, 583
; Coupes a inscriptions magiques. This material
:
was firstpresented to the French Academy of Inscriptions in the years 1883, 1885,
1891. At the end of the first article is a glossary to the bowls published therein.
" ii (1892), 136.
E, in PSBA, xii ; a bowl in the National Library at Paris, also in REJ,

(without note in the Proceedings that he had published it before).
iv,
F, G, in Rev. d'ass., ii bowls in the Louvre. The exterior inscription on

;
G is given under G in PSBA (p. 327).
H, in PSBA, xii; a bowl in the British Museum.

I, in PSBA, xii; a bowl in the Louvre, also in Rev. d'ass., i
(without
note that he had published it before).
L, in PSBA, xiii; a bowl in the Lycklama Museum at Cannes (other than
that published by Hyvernat).
M, in PSBA, xiii ;
a bowl in the Louvre, acquired by Heuzey.
N, O, P, in PSBA, xiii ;
three bowls in the collection Dieulafoy from
Susiana.
Q, in PSBA, xiii a bowl in the Musee de Winterthur.

;
R, in PSBA, xiii a bowl in the coin department

; of the Bibliotheque
Nationale.
Meanwhile there had appeared, in 1885, a study of a bowl in a
provincial French museum by H. Hyvernat (now professor in the
Catholic University, Washington) Sur un vase judeo-babylonien du musee :
Lycklama de Cannes (Provence}." Unfortunately the accompanying

photographic facsimiles are barely legible as published ;
however there is
" 15
little doubt as to the text and its meaning. Schwab also refers to a bowl
published by B. Markaug in the Zapiski of the Imperial Russian Society
of Archaeology, iv, 83, which have not been able to procure.
I
A few years later the collection of incantation bowls at the Royal

Museum in Berlin was made the subject of study by two young scholars,
working contemporaneously but independently. J. Wohlstein published,

under the title, Ueber einige aramdischc Inschriften aitf Thongefassen des
koniglichen Museums su Berlin, five bowls, with introduction to the general
1'
subject and commentary. And R. Stiibe published a Berlin bowl in his
11
In Zeitschrift f. Keilschriftforschung, ii (1885), 113.
14
This publication received criticism from M. Griinbaum on a subsequent page
of the same journal (p. 217), especially for its dependence upon Kohut's notions
of lewish angelology; and on p. 295 Noldeke expressed some comments on the text,
especially animadverting on its age.
15
Rev. d. Assyrlologie, ii, 137.
ZA, viii (1893), 313, and ix (1894), n, In vol. viii appears no. 2422; in vol.
ix, nos. 2416, 2426, 2414, 2417.
Judisch-babylonische Zaubertexte" The text he published, the longest yet
edited, is the same as the second given by Wohlstein; his treatment is
fuller than that of his contemporary, to whom he is able to refer in his
printed notes. Stiibe gives a description of nineteen bowls in the British
Museum. Unfortunately neither publication is enriched with facsimiles.
Subsequently S. Fraenkel contributed some notes to Wohlstein's bowls

in the same journal, in part on the basis of his own transcription."
Pognon, French consul

Bagdad, broke the ground of a fresh dialect
at
of bowl-inscriptions with the study of a Mandaic bowl Une incantation

contre les genies malfaisants en mandaite, appearing in 1892. The bowl
was purchased from Arabs at Bismaya. In 1898 the same scholar published
an elaborate work upon bowls found at Khuabir 55 km. Musseyib, NW of
on the right bank of the Euphrates he visited the locality but was unable to
;
reach the site where the bowls were found. His work, entitled Inscriptions
mandaites des coupes de Khouabir, contains some valuable appendices, of
wider interest than the title suggests, and is furnished like the earlier
monograph with full apparatus. Five more Mandaic bowls were published
by Lidzbarski in his Bphemeris, i, 89, "Mandaische Zaubertexte." The

fifth of these texts is a duplicate of my No. II and is given there in
parallelism. Three of the texts are in the Berlin Museum, and two in the
Louvre.
Professor Gottheil contributed to Peters' Nippur (ii, 182) a translation

of one of the bowls at Pennsylvania (= No. 12 below). Dr. Myhrman,
of Uppsala, published from the same collection no. 16081, with commentary;
his monograph appeared in Lc monde orientate, Uppsala, 1907-8, and with
21
revision as a contribution to the Hilprecht Anniversary Volume under
11
Halle, 1895.
18
ZA, ix, 308.
" In and
the Memoires de la Societe de Linguistique (Paris), viii, 193, in separate
print.
20
Paris, 1898, with facsimiles and full glossary; reviewed by Noldeke, WZKM,
xii, 141; Lidzbarski, TLZ, 1899, col. 171; Schwally, OLZ, ii, 7, 458; Chabot,
iii,
Revue critique, xlvi, 43, xlix, 484. Pognon also saw some bowls in the square
character, some in Estrangelo, and some which he presumed might be in Pahlavi (p. i).
In my citations to Pognon, I cite his two books as and B respectively. A
*
Leipzig, 1909; p. 342.
the title An Aramaic Incantation Text; this text is given below in parallel
with No. 7.
It is in place here to notice the location of incantation bowls in the
various museums. Despite a query addressed over a year ago I have not
received any information from the authorities as to the number and char-
acter of the bowl-texts at the Imperial Museum in Constantinople; its
collection from what I hear must be large and fine, and has been particularly
enriched from Nippur.
Dr. L. W. King has kindly informed me that the British Museum con-
tains 61 bowls of our class, exhibited in the Babylonian Room. Some of
the specimens, I also learn, are of very large size. The texts are in the
square script, Syriac, Mandaic and Arabic.

Schwab thus sums up, for the year 1906, the bowl-texts in the French
H
museums : 2 in the National Library, 7 in the Louvre, 2 in the Museum
Lycklama, Cannes ;
also one in private hands.
Through Professor Ranke's kindness I learn that in the Berlin Museum

there are 69 bowls with "Hebrew" (i. e. Aramaic?) inscriptions, 9 with
Syriac (presumably inclusive of Mandaic). Stiibe gives a description of
19 of these. In the same museum there are two inscribed skulls, similar
doubtless to the one published below as No. 41.
At the National Museum in Washington are found five bowls, four in

square script, one in Estrangelo but from photographs kindly lent ;
me by
Dr. Casanowicz, two of the former are to be designated as "fakes" in the
sense used above. These bowls are said to have been found at Hillah.
The German Orient-Gescllschaft has recently announced the discovery of

23
three bowls at Asshur, and Koldewey, Tempel von Babylon u. Borsippa,
58, speaks of numerous Aramaic bowls found at Borsippa.
Of bowls in private hands, I note one unpublished Syriac text in the
possession of Professor Hyvernat, of the Catholic University, Washington;

and three which Mr. Wm. T. Ellis purchased at Nippur in 1911, one of
them containing a Syriac text similar to those published in this volume ;
this text I have prepared for publication in the Journal of the American
" Journal
asiatique, X, vii, 8.
**
Mittheilungen, no. 43, p. 13.
Oriental Society, where it will shortly appear. A few citations of this

1'
text are given in the glossaries under the abbreviation "Montg."
The provenance of this material is thus confined to a small region,
extending from Nippur and Bismaya on the south to Asshur on the north,
and lying on both sides of the Euphrates.
24
The "Roman bowl from Bagdad" described by O. S. Tonks in the Am. Journal
of Archaeology, 1911, 310, on which he would find some magical syllables, has been
proved by A. T. Olmstead (ib., 1912, 83) to be a late Arabic forgery. Pahlavi A
bowl inscription reported by A. V. W. Jackson, JAOS, xxviii, 345, does not belong
to our category.
3- SOME NOTES ON THE TEXTS HITHERTO PUBLISHED
I offer in this section some critical notes on the texts described in the
last section. The texts would in many cases have been simplified if the
editorshad recognized that there is no distinction in the script between
n and n, and most often none between land \ The glossary will indicate
emendations of simple words, but here I present corrections necessary for
the construction.
Ellis I has been recovered, as remarked above, through a duplicate in

the Pennsylvania collection; see to No. n. No facsimile is given for
Ellis 2.
In Ellis 3 the opening lines should read :' nynBi 'JtDD "i nana H pnm
(3) xmo'si nan nsTia ^3 ... n:'n 13 nTBito [o jinbw (2) pox
'ji xriDî '[I]TJ nj'n 13 rnsno |D |inbi3 pox xtwx '33 ^3 DIBI
2
The discovery of the proper names, Mehperoz son of Hindu
(see Glossary P>), clears up these lines. xmD'N = xmnD X <l
? but see
Glossary C under latter word. After the firstword the scribe intended to
write TH ; inadvertently he broke into the word with 'B ,

and then leaving
the error uncorrected (as is the rule of these scribes) continued with the
first word. Read in 1. 4, pmi3E>o ( ?) for pmntro ;
cf . Krm3t?D in
glossary. In 1.
4 f . there is a parallelism to the opening lines of Schwab G :
Ellis 3 Schwab G
'3'Bn rroe> (?) miD ns'Bn man DIKO njnx ro'Bn froc? roan msn nssn
'
^3T nrryB' nys>n 'bm '3Bni 'Ji3 sntoib xs'Bn ^ro n^sn 3313 ro'sn
'Ji N3KT xnmb (?) rv-iBTt KCTJX 'Ji X3ST snoib KS'Bn scmvtr ns^Bn
introduces a magical formula which can accomplish the bonleverse-

ment ( ns'Bn) of all things and hence of evil arts. 'J13 == 3313, and must
1
The numbers in the text represent the spiral lines.
'
This reading is certain in 1. 8.
(23)
be the Assyrian keivan (biblical p'3 ), used in the general sense of planet.
pnw, xnij?E>, are used in the sense of derisio, etc. (see Payne-Smith, Thes.,
col. 4249 f.). What follows is to be read thus: "The curse of father and
mother, daughter and daughter-in-law and mother-in-law is loosed

of
(K'-ie>), what is far and what is near, what is found in country or city
what is found in the country is loosed, and what curses ( ?) in the city
is loosed, and what falls by the way."

In Ellis 5, 1. 2, read Kn'3 (for K'D3) and the following word possibly
n'Oitsn |D, and translate "a house, whatever its name (i. e. whoever owns
it), let them read and depart from it ( nw ipia'bl np'b rip'b), even
all who dwell in it (i. e.) any vows," etc.; that is, the evil spirits are to
read the kamca and depart. The jussive with b is exceptional.
For the bowl edited by Rodwell, Halevy, Chwolson and Schwab, I give
the following transliteration : Knobe>Ni '1TJ1 xncibl pB'pn pl3ljn pe3 penn i>3
"xmnb rvb pajrn n'b

3
mjn 'twni na:n Noxom x'b'in .panpti pp'nm
4
pnotro pb'Ki pb'N pnbisi oby "W P" 1 nD1|> 1
n^sbia pn^m n^rrpî n
ti pn^noip 'onn ba pi pn-su JD pbt3aDi ppsai p^ps? pram pi^n

6
'ix 'Sin mis by nbxbia (for n-ojni '"Nnnm) nôyi "smani n'nvm pn
So much is clear. Then follows an apostrophe to a certain star, which
appears also in Schwab E. With this parallel to our aid I read : S3313 'IN
Nn'tnnb 'enn KBÔ 'Kim mos wan rvbin: i. e. "Oh (or, woe), the star
8
on which rides salvation (healing), the one which teaches arts to witches;"
that is, some star potent in medicine and black arts, which may be invoked
for good or evil. Towards the end is to be read : KDK1
N'DiDO 13 iVDE"3
Enisn K3t. "in the name of Bar Mesosia (a master-conjurer evidently),
the great Ineffable Name."
For Schwab E, see notes on the bowl just discussed. In the middle
of the inscription for rrnlp 'cnn , read 'p 'Din .
*
Perfect, followed by futuritive ppl.
4
Not an Arabism, as Halevy suggests.
6
Pael pass. ppl.
*
A Syriac interjection ;
or do these characters belong to 'Sin ? In the parallel,
Schwab E, we have h K'Sin.
'
Cf. the Rabbinic mj.
'
Cf . Mai. 3 : 20.
J. A. MONTGOMERY ARAMAIC INCANTATION TfiXTS. 25
A new collation might contribute much to the understanding of

Schwab F. In 1. i, nne> ("strong one") is an epithet of the "evil spirit."
Read rvjntrx at end of line. L. 2, read mBJK 'mx '3^y, ':$ being the
name of the demon, and occurring again below. L. 3, read xn>O3, "like
oil they (the spirits) are dipped into the vessel of his heart," i. e., the
man's inwards are suffused with diseases as with oil. L. 9 again 'Din for
vnn. L. 10, 'oinn for 'oinn . L. n, xys xaso pw jot woj ny :
"(ye
angels go forth from him) until the consummation of time and that time
is known,"- with reference to the day of judgment.
In Schwab G, 1.
9, 'M D'yet? n^p xo!?j? = "wherefore have I heard a
voice? I have heard the voice of a man, Mesarsia," etc.
Schwab I, 1. i, read Kmpia ji[3]viBi naviB . L. 5, fOio f|iE"D,
"sorcery I exorcise." L. 12, read .

'Jl NDB> D'BH : "inscribed is the name
whereby heaven and earth are bound."
The transliteration of Schwab M is almost untranslatable. As the first
word read sroio , "I adjure," which disposes of one of Schwab's proofs
that these bowls were used in hydromancy.

In Berlin Museum no. 2416, 1. 4 (Stiibe = Wohlstein, 1.
5)' and
repeatedly below, Jinjvobl = "whom I have cursed." In 1. 20, etc. the
demons are bidden to depart from the sorcerer's client and transfer them-
selves to any persons he has cursed. For 6 (W. 8), see below,
rP3T, 1.
to 2 :
2, and for rrann "of Yahwe," = 1.
15 (W. 22), see 13 7 and 26 4. : :
KH by, 1. 22 (W. 31) = "on ground of, in the name of the Mystery."
In Wohlstein, no. 2422, 1. 16, KHIVD is plural of the Targumic ij?t5,
"false deity;" the same plural is meant in NnytO, no. 2426, 1.

5. In no.
2417, 11.
3, 6, for Tin read 'ran. Then nm 'OK = "my grandmother,"
and 'n xnnbx = "the great goddess."
'
Stiibe's text is much the better.
II. SCRIPT AND LANGUAGE
4. INTRODUCTORY
In the following notes I shall myself almost entirely to the

confine
bowls at Pennsylvania. The absence of facsimiles or of good ones in a
large number of the published texts prevents a proper control over those
texts. Moreover there is some advantage in confining the study to a single
collection of texts whose age and provenance can be exactly fixed as in

the case of the bowls from Nippur. At the same time what is true of
these texts is found to hold good for other published inscriptions.
Our material may be divided epigraphically and dialectically into
three classes: (i) Of the "Rabbinic" dialect in the square character; (2)
of a Syriac dialect, in a novel form of Estrangelo script; (3) of the
Mandaic dialect in its peculiar alphabet. Bowl inscriptions of the first
and third classes have been published but so no Syriac text has
;
far
appeared with the exception of one essay noted p. 16 and in 6.
Some apology may be necessary for the term "Rabbinic" dialect. As

used here, it does not imply that the rabbis or the Jews in Babylonia had
a special dialect, they spoke the native dialects ; nor that there is any
1
unity in the language of the Talmud, which is alive with dialectic varieties.
But the Talmud is practically our only source for a certain family
of Aramaic dialects in Babylonia, easily distinguished from the two other
literary dialects, the Syriac (Edessene) and Mandaic. The name chosen
2
is a convenient handle.
1
Our texts themselves, as the discussion will show, are frequently of non-
Jewish origin.
2
"Babylonian" or the old-fashioned "Chaldaic," might be used, but each is
equally indefinite and the former would be most confusing.
(26)
5- THE RABBINIC TEXTS
A. Script and Orthoepy
Ellis, who made the first attempt at decipherment of bowls in the

square character, was inclined to find in them a very primitive script,
1
antedating the Christian era. Levy proceeded in a scholarly fashion and

analyzed each character to be sure, with rather scanty epigraphical
2
resources; he came to the conclusion that the bowl he was treating was
to be assigned to the seventh century. Chwolson severely criticized Levy's
method, and on the basis of the palaeographical material in his Corpus
assigned the bowls of Ellis to various early dates (col. 118). Ellis i he
assigned to the first Christian century ;
for three others he gave a graduated
chronology, placing them in the second, third and fourth centuries
respectively. But Chwolson's own method is somewhat of a reductio ad

absurdum' It is hazardous to assign a date for these bowls on palaeo-
graphical grounds ;
it is impossible to relate the various variations of
script to each other by a chronological scale. For instance the contempor-

aneous character of many bowls at Nippur isshown by the recurrence
of the same persons and families in the texts ;
indeed the same persons
appear in texts of different dialects, yet these inscriptions differ greatly

in script. But there is no reason, at least in the Nippur bowls, to assign
them to different ages ;
from the interrelations between them, personal and
phraseological, I am inclined to assign them to the same period. Indeed
they might all have been written in the same year, so far as palaeography
may say anything. The differences are chirographical, not palaeographical.
Some of the scribes wrote a neat, even a beautiful hand; but many were
written by careless scribes, and many by illiterate ones, probably often by
1
In Layard, op. cit., 510; so Layard himself for no. i, p. 525.
2
ZDMG, ix, 474.
'
See Hyvernat, p. 140, on Levy and Chwolson's arguments.
(27)
laymen, who affected to write their own prescriptions. The comparative

plate of characters presented by Levy offers a large number of variations
in the forms of many letters : for 3 and 1 eleven each, for D eight, for 3
and e> six, etc. Now when one short text offers so many varieties in
forms, it is impossible for palaeography to give any nice chronological

estimate. In fact the ruder the letters are, the more archaic they appear ;
yet they may be mere degenerations of the standard type or survivals of

an elder one persisting in obscure quarters.
One need but take a glance at Euting's alphabetic tables at the end
of Chwolson's Corpus to recognize that the Hebrew square character has
remained essentially the same since near the beginning of the era. The
earlier evidence is drawn from monuments, the later from manuscripts,
while in the long centuries of scribal reproduction the Jews have developed
as it were a conventional ductus, whereas earlier there was far more room
for variation when this family of the alphabet was not confined as a vehicle
of a school of religious scribes. Thus 3 is one of the most Protean of
forms, but apparently all varieties are found in almost every century of the
first millennium, according to Euting's showing.
In the palaeographical table attached to this work I give specimen
alphabets drawn from the bowls. But a fine analysis for chronological
results would be unprofitable. For a round date the bowls might be placed
on palaeographical grounds at about 500 A. C., but this date might be carried
further back or further down according as other evidence might be
adduced.
The finial letters are used, but with few instances of finial V. A
phenomenon that presents some difficulty is the practical identification of 1
and and of n and

<
n. In the case of the former pair, they are often
distinguished, the being then represented by a short stroke or sometimes

'
by a small angle, the 1

by a long stroke ;
but there is no consistency in this
differentiation, and the '

is easily prolonged into a stroke like 1 ; within the
same text or line or even word, the '
may be written both ways. This
confusion has led to the barbarous appearance of many of the edited texts,
on which Noldeke has animadverted.' The confusion throws doubts on
certain vocalizations, e. g. is it KD3lt? or NtsaT ? and it is of grammatical
4
Zeits. f. Keilschriftforsch., ii, 296.
moment in the verbal endings p and p, where, because of the recession

of the stroke of the |,
the vowel letters are not at all distinguished.
There is no distinction between n and n in the Nippur bowls, and the
same is true of the other published bowls, so far as I can observe. The n
includes n. It is the same phenomenon that appears in the Mandaic, where
n has been retained only as a pronominal suffix. This identification is
the representation of actual speech, in which our scribes no longer dis-
tinguished between the two gutturals, even as in the Mandaic. As the

Babylonian Talmud distinguished between them in its text, we may
5
surmise that the better educated preserved the difference at least in spelling.
The final a-vowel is expressed by X, less frequently by n. Some texts

use the latter consistently, and there is hardly a text which does not give an
instance of this spelling. used regularly for certain common words,
It is
e. g. rvW; and especially when the word contains an N, e. g. njx, max.
This is a primitive type of Aramaic orthoepy, but the Samaritan dialect

has preserved it, and an early Palestinian amulet, published by me else-
where, shows the same features.* The phenomenon is unique in late
Eastern Aramaic.
The vowel letters 1 and '
are used abundantly, always in terminal
syllables and for long vowels, and very commonly for short vowels. Yet
there is variation in this respect, even in the same text. On the whole
K is sparingly used as a vowel letter, preferably to indicate the feminine

plural, e. g. ntrW>, yet indistinguishable Kn'W is as frequent.
goes without saying that there are no vowel points. In one bowl
It
CXo. 13) a kind of pothook has been used to separate words, and here
and there a point has been used, but this is the extent of the punctuation.
Sometimes a scoring is found between the lines of script and by means of
vertical lines phrases are blocked off; these are generally magical combina-
tions. 2,2 one word is written in a clumsy Syriac script and

In No. in
one of Ellis's bowls a Syriac n is once used. Quite a peculiar script is
found in No. 30, and B has a unique form in No. 22.
5
In the elder type of n, the left leg was attached to the upper bar, hence the
confusion with n was easier. The Rabbis preferred this form; see Men. zgb.
The close assimilation of the two letters appears in the Assouan papyri of the fifth
century B. C.
6
JAOS, 1911, 272.
B. The Language
The grammatical phenomena in the bowls from Nippur can for the
most part be exemplified from the Babylonian Talmud, and like the latter
they present various dialectic types. On the one hand they have close
connections with Mandaic and on the other they show some Syriac idioms.
As Mandaic orthoepy the seiva is frequently designated by ', a

in the
circumstance which throws light upon the minor vocalizations. I may
notice firrD'K, prprva, "their mother, house." etc.; twi3'p':, pi., Kn^'N;
with prefixes: nanB'3; MOTwi); pntap**!, "their left hand;" and with 1,
Nrm'l, "and daughters;" jnnbB'S, N^Tl (a punctuation appearing also
in Targum Onkelos, see to 3: 3).

In the consonants there is the yielding of the harder sounds, e. g.
KHQiaD'S, T-njBD'N , varying with 'pD'N, 'VK ;

indeed V has become
a very rare character. In general the gutturals are preserved, though n and
n are no longer distinguished. In one bowl, No. 6, which has other
Mandaizing characteristics, are found NMN snj?, KpB'J, = V VpS; "U'J, V nay.
The same bowl offers poiwn, with the intrusion of a new vowel,
as is particularly characteristic of Mandaic.'
For the pronouns I may refer to the lists at end of Glossary C. For
their suffixal forms may be noted n'33, 2: 4, and even m3, n: 9 (etc),
"his sons," ni>y = wfyy in duplicate texts (see to n: 9), as common in
Mandaic, and appearing also in the Talmud. For the 2nd per. pi. fern.
'3- is used for pa- (see to 7: 3).

The masculine plural is in '- and j<- indifferently, even in close
association. N'llD 8: 6 and the nouns in 13: i

ending in rp are probably
Mandaic forms of spelling, e.
As for the verb, along with '

as dominant prefix in the impf., j takes
its place in Nos. 6, 13 (along with two cases in '), 19, 25, 28. A Nifal
with Aramaic ending appears in 25 2, imriDJ :
, along with the ppl. pnD'J.
In 28: i appears a Syriac Ethpai'al, irrntTi. The n of the reflexive is
rarely lost, yet e. g. pDnrvn, ppm'n .
The ist pers. sing, appears as r6t3p or rp^Dp, for a verb of {-stem
we have rppÔ. There is found a perfect plural, ]in2nB"K, as in Syriac.
1
Noldeke, Maud. Grain., 25.
Second feminine plurals, which are lacking in the Talmud, are found ;
unfortunately as the notes show, it is not always possible to decide whether

a form is singular or plural, and there is the awkward confusion of p- and
p-. In 6: 9 ptraan'n is certainly plural, and doubtless the masculine
plural termination (as in Hebrew) is to be understood in preference to

-in, which would be the singular. It is uncertain whether i?lpE>, 1 1 :
8, 26 :
6,
is fern, singular or plural; in the duplicate text to No. II, the plural is
evident.
For the few cases of the quiescence of y in verbal forms, see above.
In S"B roots we have, e. g., noxnK, 'DDTI. Unique is the final loss of the
i> of i>tx in the participal form xrrK ,6:6. For forms of Kin we have
irrn, 'rrn (both in the same text), spelt elsewhere inn, Tin. The masc.
plural of the participle appears as pn, in; cf. ;n, jot, from NnD, sen.
As to the prepositions there is the interchange of h and by, as in
Mandaic. Also observe the occurrence in the same line of TtlOTp and
Totnp ,3:7-
There is almost nothing peculiar in the syntax. I note the occurrence
of an old- Aramaic idiom in pnbn'3, "their house," i : 6 ;
also the unique
idiom, if the text is correct, -i D'jn, "and also," i :

3 (cf. Latin, simul ac).
'
See Levias, Grammar of the Aramaic Idiom Contained in the Bab. Talmud,
188.
6. Tug SYRIAC TEXTS
In our collection appear seven bowls of Syriac script and language,

the first of this category to be published with the exception of the poor
facsimile of a probably similar bowl, accompanied with an unintelligible

1
transliteration, in Layard, Nineveh and Babylon, p. 521 f.
The script reveals itself as belonging to the

Palmyrene-Syriac type,
and that we are dealing not with a mere autographic "sport" is clear from
the fact that two or three hands have written our seven texts. It agrees
with the Palmyrene and Edessene in pointing i, and with the former in
not distinguishing n . The Seyame or double points are used ; this mark
is generally written on the last letter, but occasionally , generally for
reasons of space, on an earlier character. Once the two points are
written vertically, 33 :
5 ; they may include the points of 1, and in 34 6 1 :
appears to have the two points one above and one below. The script
provides the pronominal fern, suffix n with an upper point, an ancient
2
distinction in literary Syriac. But there is marked distinction from the
Edessene type in the absence of ligature ; letters may touch one another,
but they are not purposely written together.
In examining the individual characters (see my Alphabetic Tables)

we find that 3, T, n, j; agree with the types of the Estrangelo alphabet, and
2 and o approximate the latter; but evidently our novel alphabet has had
a history independent of Estrangelo.
1
Chwolson thinks that the script of this bowl is of older type than that of the
Edessene MS. of 411 (CIH, col. 116).
*
In 34 4 XB>ID
:
, "Moses," is written with a point over K to represent the e
sound?
(32)
It reveals a family likeness with the types found in early Edessene
inscriptions*(where the characters are independent and no points used).

But the genealogy for the peculiarities of our script is to be found in the
cursive Palmyrene script, with which the Estrangelo is also to be connected.
See Euting's alphabetic tables, cols. 17-28, in Chwolson CIH; his tables
in Noldeke, Syrische Grammatik; the atlas to Lidzbarski's Handbuch s.
nordsem. Epigraphik, and for the history of the cursive Edessene script,
the latter work, p. 193.
This relationship appears in 3 (n. b. the curving stroke of the head) ;
in n (the type in No. 36 is identical with the Palmyrene) ;

in 1
(with the
head at almost a right angle) ;
in n (our character is practically identical
with the Estrangelo, but the origin of the type is to be found in Palmyrene,
and a type in No. 32 is the replica of the angular form presented by Euting,
col. 26) ;
in 3 ; in '
reduced to a small stroke or coarse round mark on the
line; in b (with parallels in Euting's table only in cursive Palmyrene, see
cols. 24-28) ;
in D, which tends to a closed figure, and D; in B (a small
half-oval figure, primitive, in form, corresponding most closely to the
cursive Palmyrene) ;
in p; in B> (preserving the ancient type against the
Edessene development). V is not found.
Of the remaining letters, 1 is distinguished from T by the diacritical
point as in Palmyrene, but the figure of both characters faces to the right,
a unique phenomenon. The character 3 is unique, with its long curve
extending far to the left, so that this feature becomes the characteristic
4
and the head degenerates to a point; but here again the Palmyrene type
may be compared. The letter J is sui generis, the medial character may be
related to the Palmyrene ;
the finial with its long stroke recalls the
Estrangelo finial 3, but terminates in a fork, n

also stands by itself.
There is a general resemblance between it and the Syriac types presented

by Euting, in Noldeke, cols, viii-xiii, representing the fifth to the seventh
century. But those Syriac forms have arisen from the tendency to ligature,
whereas our n is innocent of any such purpose. I am inclined to think
'
E. g. Sachau, "Edessenische Inschriften," ZDMG, 1882, 142; n. b. no. 8.
*
The nearest approach to this type appears in a similar character with a long
tail in the Syriac MS. from Turkestan published by Sachau in the SiteHltgsbtrichtt
of the Berlin Academy, 1905, 964.

that it is to be related to a rather primitive form of n which consisted of a

downward stroke to the left with a crosspiece near the top. Our type has
simply reversed this, making the stroke downwards to the right, while the
crosspiece comes at the bottom.
This analysis of the script presented in our Syriac bowls exhibits
accordingly an older type than the literary Estrangelo and the Edessene
inscriptions ;
its most pronounced relationships are with the cursive Pal-
myrene, and it is to be regarded as an independent sister of the Edessene
script. Withal no character shows a distinctly late type.
Epigraphically then this script is of much interest, as exhibiting an
early local form of Aramaic alphabet, of

Palmyrene type, existing in
Babylonia. may have been
It a commercial script which spread from the
metropolis Palmyra." In 14 the age of the bowls will be discussed; the

script itself does not stand in the way of an early age, perhaps the fourth
century, though other evidence may induce us to date the texts some
centuries later.
Since the above paragraphs were finished and regarded as closed, my

attention has chanced upon the Turkish Manichaean fragments from Turfan
in Chinese Turkestan, and I find a striking resemblance in many characters
of the alphabet there used (which is an offshoot of the Syriac script) to
those of the Syriac type before us. I may refer here to the discussion
of the script by F. W. K. Miiller in the Sitzungsberichte of the Berlin
Academy, 1904, 348 ff., and the facsimiles published in subsequent volumes
of the same journal, e. g. that facing p. 1077, in the volume for 1905. In
my Alphabetic Tables at the end of this work I shall present the correspond-
ence in parallelism. The Turkish script is very much younger than ours,
but has steadfastly preserved the type inherited from Babylonia. Mani
came from Babylon, a few miles distant from Nippur, and we must
suppose that our script was the local use of that region, which came to be
adopted by Mani and his sect as the vehicle of their literature.
'
It be worth while to suggest that we possess in this peculiar script the
may
script of theHarranian pagans, vulgarly known as the Sabians. As Chwolson has
shown in his monumental work, Die Ssabier und der Ssabisinus, these heathens
spoke a pure Syriac (i, 258 f.). although the peculiar alphabets assigned to them
by Arabic writers are fictitious or kabbalistic (ii, 845).
The history of our script is thereby carried back to the third
century, by which time it was well established. What was thus

a local script came to be perpetuated as the literary instrument of the
Manichaean sect, a fate which has so often happened to various forms
of the Aramaic alphabet. I have given further discussion of this matter
in articles now in press for the Museum Journal and the Journal of the
American Oriental Society. It may be added that there are no Manichaean
traces in the bowls.
In the matter of orthoepy, while the forms without matres lectionis
abundantly appear (e. g. WvW>, plural; NDJns. etc.), plcne writings are
also frequent, e. g. xsx^D, KJD'N, sopJTO, nrn, xob'n, NDNS, etc. There also
occurs at times the confusion of n and n , characteristic in the square
Aramaic texts and in the Mandaic : n for n in pivno 31 :
5, nm 38: 3, HTna
32: 4; and n for n pnnno'K and pnnmN 36: 5, TanrvN36: i. The same
in
sorcerer or family appears to have written bowls in both the Rabbinic and
Syriac dialects (see Nos. 33-35), and hence the natural contamination of
the one by the other.
The extensive use of the Seyame in all plurals is to be noted : in the
pronoun pbn 31:5, the plural of the verb e. g. jvru 31:6, the participle
pn 37: 8, etc.
B. The Language
The dialect belongs to the Edessene type; this is evident from the
forms of pronouns and verbs. But there is extensive corruption from
the type of dialect which has been literarily preserved in the Mandaic.
This appears, as we have seen, in the Mandaic confusion of n and n.
The 3rd sing. masc. or fern, suffix to a plural appears as n; e. g. nj3, "his
sons," 33: 13 (with Seyame), the same for "her sons" (with single point
over n), m^s? (with Scydthe), 37: 8, etc. We have observed the same
phenomenon in the Rabbinic texts.
For other similar Mandaisms we may note : the equivalence of *? and

by, 34: 10; the verbal form p^'yj (from bby), 34: 10 (see my comment) ;
the pronoun ni^'v, 37: 8; KT3 for NTJD, 34: 8, cf. sniB for KiniB; pans* for
, 37: 10; the construct DiE>, e. g. 34: 6. There are also some peculiar
forms, e. g. }'Dinn 34: i, KrmatfO 34:2, sti'DlD 35 :

4; and a few rare or
unknown words : sâjn (tiaflo'Aoi), KTariDt, NJCm . The numeral with the
suffix Jim-m 34: 4, is not classical, but is found in Targumic, Palmyrene,

and Neo-Syriac. In 33: 10 pspsst' is Afel infinitive of ps:.
7- THE MANDAIC TEXTS
The script of the Mandaic bowls is

exactly similar to that of those
published in facsimile by Pognon. The
peculiarities of certain characters
distinguishing them from those in the MSS. of the fifteenth and following
centuries, as noted by that scholar (Une incantation, 12 f.), appear likewise
1
in these bowls.
The 3 is a large letter dropping its shaft obliquely below the line and
recovering itself by an up-stroke at an acute angle. 3 is a zigzag figure,

or has an open, round flourish at the top. Following the traditions of the
early alphabet ~\ and n are similar, often indistinguishable; the former

tends to a smaller head and a square angle at the top, the latter to a curving
form like the end of a loop. T is ligatecl at the top with the preceding
letter, n has, in Nos. 39, 40, a long leg to the right, n appears in angular
form, and also in a balloon-shaped figure. 3 is a large letter rising well
above and dropping below the line, sometimes in a free curve. Except that
the drop is vertical, it is similar to 3; we may compare the like similarity
in the Palmyrene. In No. 39 b has the primitive form of two strokes at
an angle, but leaning backward, and so allowing of ligature to the leftby
the foot. The left foot of O projects itself obliquely in a straight line, and
the extended stroke at the top distinguishes the character from n . In No.
39, D has the later form, similar to the Arabic <j*; with others, the body
is fuller, approximating the p. y is
generally an angle lying upon the line,
but in No. 39 it drops below the two rough curving lines. B has
line, in
a large head, but does not drop below the line. V is not found in these
1
Compare now the early Mandaic amulet published by Lidzbarski in the de
Vogue Memorial Volume, p. 349, and the editor's notes, p. 350. His facsimiles are
too indistinct to permit satisfactory comparison.
(37)
bowls, p appears as a closed figure, like a roundish Estrangelo p, with the

left stroke failing to reach the upper line and curving back probably for
distinction from D. The w consists of two rough loops, which lie on top,
or below, or on opposite sides. The D has often the simple form of the
Hebrew n.
The suffixal n (which I represent by the same character in my trans-
literation) occurs at the beginning of No. 38, and is then dropped by the
scribe ;
itmay perhaps be intended in one or two other cases in these
bowls. Otherwise it cannot be distinguished from x however, following ;
the general practice I have always indicated the suffix by n . A similar
uncertainty of distinction appears in Lidzbarski's amulet in ; Pognon's

bowls the distinction is generally preserved.
The peculiar sign for the relative. T , has the shape known from the
MSS., except that the vertical stroke at the left hand is often written
without attachment to the first part. It always appears as a separate word,
as is the case in Codex B of Petermann's edition of the Ginza, and
apparently in Lidzbarski's bowls. I have followed the common editorial
use of attaching it, like the Aramaic relative in general, to the following
word. See the arguments of Noldeke, Mand. Gram-, 92, for regarding the
sign as a peculiar development of 1, not as a ligature of H . But it must

be asked why such a special sign should have been used. It appears to be
a survival of the older Aramaic H would argue that the pronuncia-
,
and I
tion di had survived until the formation of the Mandaic script. In these
texts, as in the MSS., the relative when internal (e. g. after l) is expressed
by "i; but this does not prove that n = 1 , only that with the support of
a preceding vowel the vowel of the relative was rejected.
The characters are spaced unevenly and in the case of unligated char-
acters it is often difficult to ascertain with which word they are to be
combined. The ligation is haphazard, there is no consistent attempt at
consecutive chirography as in the later texts.
Apart from the bowl-inscriptions and Lidzbarski's amulets, all the

Mandaic texts are preserved in late texts; the former are therefore
important as the earliest monuments of the script. In 14 I give evidence
to prove that the Nippur texts are to be dated circa 600 at that period then ;
the Mandaeans had elaborated their own alphabet with its peculiarities.
Investigations, which I may not expatiate on here, have led me to the

belief that for the most part the Mandaic alphabet represents an early type
of the "Syriac" alphabets ;
it is indeed often closely connected with the
Palmy rene and Nabataean scripts. The sect itself must have arisen in
the age when Gnosticism was rife in the Orient and before the domination
of Christianity, and we have to suppose that it early developed its own
peculiar calligraphy, after the wont of the various oriental sects of that
age. Compare the remarks on the Manichaean alphabet, 6.

1
As Pognon says of his text from Bismaya, the language of the bowls
is identical with that of the Ginza and Kulasta. The only difference is
formal, in the sparse or varying use of the matres lectionis.' I may cite :
NDN'jrn, Kor6n; xmaj;, "y\ NV; N'n; snonn, KJVIBJ, where later x
was used in the first or second syllable or both ; we actually find snnt,
4
'Kt, 'Sir.
B. The Language
We may note the following syntactical peculiarity : the apparent use

of the anticipatory pronominal suffix n without the following relative
particle "I, the suffix itself creating a kind of construct case-ending, the
regimen being in apposition to the suffix. E. g. 40: 3: '3 nnB ns nn^JD

"the word of B's granddaughter." A similar construction occurs through-
out Nos. 21, 22, 23 (q. v.) ;

also a parallel instance in the Palestinian amulet
published by the writer in JAOS, 1911, see note there, p. 278. In 40: 24
such a "construct"' form in n is used before a plural noun : nnx'JKVn rtJX'3'3.
Was it in the way of becoming a stereotyped case ?
Apart from the references to "Life," these bowls are not specifically
Mandaic in religion. Pognon's bowls are much more colored with Mandae-
ism. Under No. 1 1 it is to be observed that the Mandaic text there
compared is secondary to the Rabbinic texts; probably in the Nippur

community the Mandaeans got their magic from the peoples of other
dialects. In Pognon's texts the spirit of the ancient Babylonian magic
appears more strongly than in any other of the bowl-inscriptions.
*
Une incantation, 13.
*
Which Pognon strangely enough regards as "errors."
'
Xoldeke's expert judgment, in his review of Pognon, p. 143, that the language
of the bowls is later than that of the Mandaic classics, may be noted here.
III. THE MAGIC OF THE TEXTS
8. THE PURPOSE OF THE INSCRIBED BOWLS
The incantation bowls belong, one very

with few exceptions, to
specialized form of magic. They spontaneously suggest the art of "bowl

magic," which, in various forms, is spread over the world, and which has
a straight genealogy from Joseph's drinking cup to the spinster's teacup
1
of our own day. Ellis, the first commentator on the bowls, advanced the
theory that, following an ancient and widespread therapeutic device, they
were filled with a liquid which was drunk off by the patient who thus
2
absorbed the virtue of the written charm. This explanation has been
generally given up. Layard objected that then the inscriptions would have
been effaced by the liquid,' which argument, though repeated by subse-
quent scholars, is not conclusive, for the magic vessel may have been
preserved as itself a permanent prophylactic. Layard himself thought
that they were used and were charms for the dead,
in places of sepulture
apparently relating them to the utensils placed in primitive graves. A

number of Pognon's bowls are in fact endorsed with xmap JT3T "for ,
the cemetery,"* and Wohlstein's no. 2417 appears to be directed against

the ghosts of the dead. But the bowls at Nippur were found in ruined
houses, and in no case is a bowl intended for the service of the dead.
1
Schwab argued for the hydromantic use of the bowls. He makes
reference to Babylonian hydromancy,' and proceeds to quote a number of
1
Rodwell expatiates on this kind of magic, TSBA, ii, 114.
'
Layard, Nineveh and Babylon, 511. Cf. R. C. Thompson, Semitic Magic, pp.
Iv, Ixi.
*
Of. cit., 526.
*
Inscriptions mandaites, nos. 5, 7, etc., and p. 3.
'
PSBA, xii, 292 f.
*
Cf. Hunger, "Becherwahrsagung bei d. Babyloniern," 1903 in Leip:iger Seinit-
ische Studien, i.
(40)
Talmudic passages referring to Joseph's cup, magical beverages, etc., but

he shows no connection between his numerous inscriptions and the method
and purpose of hydromancy, which affects to give an oracle to men by
the movements of oil or other floating objects in the liquid contained in
the cup.'
Wohlstein attempted another explanation in the line of a kabbalistic

dictum that no work of magic can be effected without the aid of a vessel
Oba)." It was Hyvernat however who first, from the field of Jewish
demonology, obtained the clue to the right interpretation of the practice we

are considering." He refers to the Jewish legends of Solomon's magical
ability to confine demons in vases, etc., and the parallel fables in Arabian
10
lore of bottled up jinns, etc. As we shall immediately see, this is the cor-
rect explanation.
Pognon did not himself see in situ the large collection of bowls which
'
he published in his Inscriptions mandaites, but he learnt from a native that

such bowls were found buried just below the surface of the earth, and,
generally, reversed, the bottom of the bowl uppermost, while at times

bowls were found superimposed upon one another, the mouth of the one
fitted to the mouth of the other (p. i ff.). Pognon does not guarantee the
truths of these statements, but suggests in accordance with them the theory
that the inverted bowls were prisons for the demons, who were confined
by the virtue of the magical praxis. The expeditions of the University of
Pennsylvania to Nippur have corroborated this theory by ocular evidence.
Referring to the find of bowls above the Parthian temple, Hilprecht reports
that "most of the one hundred bowls excavated while I was on the scene
were found upside down in the ground,"" and he gives a photograph
showing some of the bowls in this position. He draws the same conclusion
as Pognon concerning the magical use of the vessels.
Finally, one of the Pennsylvania texts demonstrates that this was the >
conscious purpose of the bowl magic. No. 4 opens thus : byohl '^B'O
'
For the correction of his hydromantic interpretation of I'WD f\iV3, see above
3.
*
ZA, viii, 325, quoting from the book Raziel, 32.
*
Sur une vase judeo-babylonien, 137 f.
10
Comparing Thousand and One Nights, ed. Bulak, i, 15 (= Burton's tr. i, 38).
u
Explorations, 447.
'Ji KnK3 'nil i>3! pe>np PN^D= "covers to hold in sacred (accursed)
12
angels and evil spirits," etc. The same inscription announces to the
demons that they are "bound and sealed in each one of the four corners
of the house."" This magical method in fact gives a special name to the
bowls; it is called a KB^S, which literally means a "press." The same term
appears in opens as follows 'Ji 'Te6 pr6 pe>33T NKOO
No. 6, which :
"a press which pressed down upon demons," etc. The theme is continued
is
throughout the text: "This press I press down upon them" (1. 4) "who ;
ever transgresses against this press" (1. n), etc. In a word we have to do
with a species of sympathetic magic, the inverted bowls symbolizing and
effecting the repression and suppression of the evil spirits."
The quadruple use of the bowls also explains the frequent recurrence
of identical inscriptions, e. g. Nos. 21, 22, 23, all made out for the same
client. The four charms thus placed at equidistant points, which as
cornerstones represented the security of the house, formed a circle of
5
magical influence about the dwelling.'

In the Babylonian magic we find a similar use of phylacteries buried
under the pavement of the house. Botta, Layard and George Smith dis-
covered under the pavement of buildings small receptacles in which were
16
placed magical figurettes, of composite human and animal form. The use
of the circular lip of the bowl is also in line with the magic circle which
appears to have been practised by sprinkling a circle of lime, flour, etc.
around a group of small images of the gods."
12
See the commentary to the text.
M
The binding at the four corners of the house appears also in Pognon, B, nos.
i, 2, 3, 4, 24.,
14
If my interpretation of the introduction of Nos. 9 and 14 be correct, we
have also a reference to the formal depositing of the bowls.
15
Cf. the cylinder and prism texts deposited at the four corners of great
buildings in ancient Mesopotamia.
"
Botta, Monument de Nineve, v, 168 f. ; Layard, Nineveh and its Remains, ii,
37; Smith, Assyrian Discoveries, 78. See Fossey, La magie assyrienne, 114 f. For
a like Jewish and Christian use, see Reitzenstein, Poimandres, 30.
11
Zimmern, Beitrdge z. Kenntniss d. bob. Religion, 169, no. 54, and cf. Thompson,
Semitic Magic, p. Ixiii, translating usurtu "circle" (Zimmern, "Gebilde"). Cf. the
charm with a circle made by a ring presented in the Papyrus Anastasi, Wessely,
Vienna Denkschriften. hist-phil. Classe, xxxvi. 2, p. 34, and further PSBA, xiii, 165.
The circle of the magical seal possessed the same efficacy.
But there is proof that the praxis of bowl magic existed in ancient
Babylonia. In a passage of the magical Utukki series presented by
1S
Thompson, we read a ban on an evil spirit: (a demon) "which roameth
loose in an upper chamber, with a bason (kakkultu) without opening may
they cover it." The editor in his note has recognized the form of magic
19
indicated, without comparing it to the later bowls.
The bowl is then primarily a domestic phylactery, to be classed with

the abundant forms of this species of magic, e. g. the Jewish Mezuzoth.
20
An exorcism given by Wessely from the papyri recalls much of the very
wording of our texts that evil :

spirits may not injure the wearer of these
"~*
exorcisms, hide not "in the earth, nor under the bed nor under the door
nor under the gate nor under the beams nor under vessels nor under holes.
The lurking of devils in the house (e. g. i 6), in the beams and on the :
thresholds (e.g. 6: 4), frequently appears in our texts, as also in the Talmud,
Especially is the threshold named as guarded against the intrusions of evil
spirits (e. g. 37: 2). The means of entrance are extravagantly detailed in
22
a Babylonian text: by gate, door, bolt, etc., lintels, hinges, etc.; and door
23
and bolt and threshold are exorcised. The bedchamber is the special
object of care, and the endorsement on No. 12, "of the room of the hall,''
may refer to a bowl which was deposited in that apartment.
A different application of the same magic is found in the bowls
published by Pognon, which were found in a cemetery, many them being

of
inscribed "for the cemetery" ( NTQp JT3i). This is the worldwide
practice of laying the graveyard ghosts. I am inclined to think that dupli-
cate inscriptions were made out, some for the house and some for the
" Devils and Evil

Spirits of Babylonia, ii, 124.
" in B. Mef. 2Qb (= #//. 84b),
I must leave it open whether the phrase D3
I'llPCT D3 Si \<v~im (the last word
variously spelt), is a reference to our is
magical art it could be translated "the cup of the sorcerers and not the cup of
:
those who break sorcery," i. e. of bowls used for malicious (cf. 12) or for
preventive magic. Tanhuma makes the second cup mean an ill-prepared brew which
is ground for divorce; see Levy, Hwb., iv, 1513.
M 66.
Denkschriften, xlii, 2, p.
21
Was there a duplicate buried in the house?
" u. where the full translation
Jastrow, Religion Babyloniens Assyriens, i, 377,
is given.
* E.
g. Tallquist, Maqlu, p. 93, 1. 10; Thompson, Devils, ii, 123.
graveyard ;
this would explain the reference to the four corners of the
house in Pognon, nos. I, 2, etc. None of the Nippur bowls are so marked.
Wohlstein's bowl no. 2417 is a detailed exorcism of ghosts.
But Nos. 13 and 28 pass from prophylactic to aggressive magic; they

are love charms such as we meet in an early age only in the Greek world.
I leave their consideration to the commentary, and only note here that a
love charm is as much a Karafiea^ or defi.rio, to use the words of classical
magic, as a ban of evil spirits. It is interesting to note that the Greek

charms for defining a rival in the circus or a lover were often buried in
cemeteries, for the powers of evil were in any case invoked."
The bowl itself is called simply, ND3 or soia, also occasionally njnDp
amulet = ^-a/m^w, applied secondarily to a phylactery that is not sus-
pended or worn (V 5?Dp) ." For other terms applied to it as a magical

instrument, see II.
The tradition of this species of bowl-magic has lasted down into Islam,
to fairly modern times. In his Monument arabes, persons ct litres, Paris,
1828, Reinaud has given (ii, 337 ff.) a careful description of several Arabic
magical bowls of brass and glass, contained at his day in private French
collections and at the Vatican. They are talismans (to quote one of the
bowls) against snakes, scorpions and dogs, against fever,' pangs of child-
* 2
birth and maladies of nursing, enteric diseases, sorcery and dysentery.
They are introduced "in the name of the merciful and compassionate God"
(cf. the similar formula in our texts, e. g. 3 : i and note), and are elaborately
provided with quotations from the Koran and with references to holy
legend and the power of God (cf. n). One reference indicates that
they were inscribed at the propitious astrological moment, cf. below, II.
This is the only literary reference to bowls of this character I have

been able to discover. In the possession of the Hon. Mayer Sulzberger of
Philadelphia is a small, finely engraved brass bowl, with Koran quotations
in Nashki. The text has been translated by Dr. B. B. Charles, Fellow of
31
E. g. the Cypriote charms published by Miss L. Macdonald, PSBA, xiii, 159,
and the Hadrumetum tablet, discussed in No. 28.
25
See Blau, Das altjiidische Zauberwesen, 87, and "Amulet" in Jewish Encyc.
" So in Schwab L and Q charms against dog-bites, and a reference to scorpions
is found in Pognon B see Glossary C, J. v. 31pJ?
; .
the University, who has kindly allowed me to present his rendering, as

follows :
"This blessed bowl wards off all poisons, and in it are assembled tried
virtues; and it is for the sting of the serpent and the scorpion, for fever,
for dysentery (?), for indigestion, for the mad dog, for stomachache and
colic, for headache and throbbing, for fever of the liver and spleen, for
facial contortions, for lack of blood (insufficient blood supply), for
annulling magic, and for the eye and the sight, and for use in giving to
drink of water or oil, or for harm to enemies and for poison in the conclave
of (two) lands, when the imams of the religion and the orthodox caliphs
are thereon agreed for the advantage of the Muslims."
Probably many such phylacteries are to be found in oriental house-

holds. Evidently the peculiar practice of the inversion of the bowl has
disappeared ;
the vessel itself with its magical inscription has become
"blessed," an efficient phylactery. But the use of the bowl is doubtless a
survival of the magic we are discussing.
9- THE EXORCISTS
The exorcist is in general anonymous ;

his personality is lost in his
professional possession of occult powers which range far above personal

limitations. By the age of our texts he had long been differentiated from
the temple priest, or maintained connection with a cult only in out-of-the-
way shrines or in the new theosophic circles that sprang up in the

Hellenistic age.
1
A few points however may be noted.
2
Several of the Nippur texts contain magical formulas worked in the
name of Rabbi Joshua ben Perahia (Syriac, Rab Jesus bar P.), who is
none other than one of the early Zugoth or Pairs who handed down the
Tradition from the Great Synagogue to later ages (see to No. 32).
Whether this magical tradition concerning the venerable Joshua be
3
authentic may be dubious; but the case is illustrative of the tendency in
magic to appeal to ancient great masters of sorcery, and to use their names
as though their full powers were possessed. We may compare the many
references in the magical papyri to such ancient masters, whose spells
4
have become the stock in trade of their successors. The assumption of
these quacks is well illustrated by a Jewish mortuary charm in which the
magician thus introduces himself: "With the wand of Moses and the plate
of Aaron and the seal of Solomon and the shield of David and the mitre
1
For the Babylonian asipu and masniasu, see Zimmern, Beitrage, 91 ; Thompson,
Semitic Magic, 21.
*
Nos. 8, 9, 17, 32, 33, 34.
*
For the Talmudic doctors and others who practised "legitimate" magic, see
Blau, Das altjiidische, Zauberwesen, 23. In 34: 2 the sorcerer claims to be a
"cousin" of Joshua and there is reference to his "house," i. e. school in 8: II.
Compare the inherited magical powers of Choni the Circle-maker, Taan., igb, 23.
*
See the list of such magical authorities in Wessely, Vienna Denkschriften,
xxxvi, 2, p. 37; cf. xlii, 2,10 (I shall hereafter refer to these volumes simply as
p.
xxxvi and xlii). Also Apuleius gives a similar list, including Moses, xc, 100, 1. 10
(ed. see Abt, "Die Apologie des Apuleius," 244, in Dieterich and Wiinsch,
Helm),
Religionsgeschichtliche Versuche v. Vorarbeiten, iv, 2.
(46)
of the chief priest" (I perform this spell) ;' and this Palestinian charm
has its parallel in our text No. 2: "I Pabak come, clad in iron and fire,
vested with garments of Hermes the Logos, and my strength is in him

who created heaven and earth." In 7 : 12 the authority of Prangin bar
Prangin is exercised some sorcerer of the hazy past, if not a figment of

the imagination. 'The great Abbahu' in 1.
9 is to be explained in the same
way, if it is not a misunderstanding of a Gnostic term, and so too Bar-
mestael in 1.
13, literally the 'son of the oracle-giver.' In some cases, e. g.
the latter two and instances in No. 19, it is difficult to decide whether we
have to do with men or divinities ;
the line was not drawn between the
sorcerer and the deity, as in the Hermetic identification of Moses with
Hermes' and in the lively incident in Acts 14, where the people of Lystra
deify Barnabas and Paul.
In one case, the pagan text No. 36, the exorcist presents his commission
from the deities : "The lord Shamash has sent me against thee, Sina (the
moon) has sent me, Bel has commanded me, Nannai has said to me
Nirig has given me power." This is the survival of wellknown old
Babylonian formulas, e. g. the Maklu series, i, 1.
52 ff:' "Anu and Antu
have commissioned me, I am ordered, I go, I am sent, I speak,
Against the might of my sorcerers Marduk the lord of incantation has
sent me."
I am inclined to think that some of the texts, especially the more

were written by lay people. The "word of power" had
illiterate ones,
become the essential element (see n), and like a physician's prescription
might be copied by anyone, or even invented for along with the belief
in always goes a subconsciousness of its hocus-pocus.

sorcery For
instance, No. 2 is a mutual charm in which two men, in the respective
halves of the text, exercise each his powers for the other. Are they
"
Montgomery, JAOS, IQH, 272. For the identification with Moses cf. the
Hermetic phrase, tyu ei/tt Mutxnfo, Wessely, xxxvi, 129, 1. 109 ff. also see Dieterich, ;
Abraxas, 68, and Reitzenstein, Poimandres, 279. For the Egyptian use, cf. the Harris
papyrus, "I am Amon," Brugsch, Religion u. Mythologie d. alt. Aegypter, 725. Or
the sorcerer may identify himself with some mighty demon; e. g. Gift., 6ga, "I am
Papi Shila son of Sumka," cf. Blau, op. cit. 83. Also cf. 27 9 with 2 6. : :
'
Dieterich, /. c.
T
Tallquist, p. 37. Cf. the commission of the Old Testament prophets, e. g. Jer.
i, and the adoption of soothsaying formulas cf Num. 24 4 and Is. 50 4. ; . : :

professional magicians or not rather laymen who felt they could make a
stronger defence against the powers of evil by standing shoulder to

shoulder? The texts are often indited in the first person, e. g. Pognon 24;
in No. 27 the clients of No. 7 appear as making the charm, and use the
form of No. 2. But in general there is a breaking down of the distinction
between personalities in magic compare the Babylonian ; rituals, in which
priest and suppliant appear to fuse in one another.
In one place Wohlstein calls attention to what appears to be an
attestation of the incantation, inserted into the middle of the text." The
obscure passage is : mis jrjn* N3H px ^ 3TO Kim NO'p . It may be
translated: "It is correct for it has been written for me (or 'p
=
-
sjj'Dp?),
we recognize it here." Cf. the attestations of the scribe in the Babylonian
magical texts, e. g. the Maklu series.
'
ZA, ix, 36.
io. THE CLIENTS
Most of the inscriptions are of domestic character, being made out

for a married couple, their children, their house, and their property, cattle,
etc. Frequently it is the wife and mother who procures the charm, with or
without reference to the husband. In many of the inscriptions there is
special intention against the evils that disturb the domestic sexual life.
And so No. 36 gives an exorcism for the bridal-chamber, No. 24 is a charm

for the safe delivery of a pregnant woman. The bed-chamber is often
specified (
K33C"O JT3). There is frequent reference to the demons that
slay the unborn babes (e. g. Nos. 36, 37), the charm is often made out for
the children that shall be, as well as for those that are. It would seem that
where women are concerned, the greater part of magic has to do with the
mysteries and maladies of the sexual life. The Lilis and Liliths which
predominate in the categories of demons are personifications of sexual
abnormalities.
At times the idea of the family isextended to a wider scope, so as to

include a large household
No. 29 ;
is a good example from the long list of
;
male names enumerated, some of them of foreigners, it appears that the

woman who charm was landlady of a lodging house. On
procured the
the other hand sometimes a single individual feels that a whole bowl is
necessary for his own maladies ;

so in the case of the invalid who is the
client of Schwab's bowl F.
As the individuals must be exactly specified we have a rich list of
names, which is enlarged by the required naming of the mother, more rarely
1
the father of the client. In the Rabbinic texts we find the Aramaic names
1
Shabb. 66b KO'in tmvz 'J"JD hs: "all repetitive incantations are in name of the
:
mother." The "sacred" name of a person includes that of his mother with the
Mandaeans (Brandt. Mand. Religion, 116). The same rule appears in the Greek
magic; see Wunsch Antike Fluchtafeln (Lietzmann's Kleine Texte, no. 20), p. 9 for
examples and literary references. The practice is now attributed to the original
(49)
familiar in theTalmud, etc., Persian names, probably more frequent than

the former, and but few typical Jewish names. In the Syriac and Mandaic
texts the names are by a large majority Persian.' My texts contain one
evidently Greek name, xanDDX, Astrobas, and a Christian name, anno J"Q,
Martyrofilia ;
the former is paralleled in a text of Lidzbarski's by tvnNQ'B,
Timotheos, the latter by it^ KnayD, 'His-hope-in-Jesus' in a text of
Pognon's. Some of the names of obscure etymology may be of Indian
origin ;
cf . the frequent name Hinduitha.
The large proportion of Persian names even in the Rabbinic texts
might lead us to think that the clients were non- Jewish. The argument
is somewhat Jews by no means stickled for their native
fallacious as the
names, have
in fact adopted foreign names with great avidity." And
seem to
so in one family of nine souls the names are Persian, and only one son bears
a Jewish name (No. 12). But as we shall have reason to conclude ( 15),
the magic of our bowls is so eclectic that even a "Jewish"-Aramaic text
does not imply a Jewish exorcist, nor Jewish clients. We have to think
of a clientele partly Jewish, partly non- Jewish, to which the religious
affinities of the magic were indifferent.
But the power of the charms is also extended beyond the actual house
and its inmates so as to include the whole property of the client. Not only
are house and mansion detailed, but also the cattle and possessions in
general ( WJp). In like manner Greek phylacteries provide a general
property insurance, e. g. that the demons "shall not injure or approach

4
N. or M. or his house or his vineyards or lands or cattle."
matriarchal condition of society rather than to the elder principle, pater incertus,
mater certa. Naming of the father probably occurs where the mother is unknown;
for instances see to 10: I.
1
See Glossary B ;
also Pognon, B, p. 97.
'
See Zunz. "Die Namen d. Juden," in his Gesammelte Abhandlungen, ii.
4
Reitzenstein, Poimandres, 294; such charms are frequent in the Graeco-Italian
exorcisms published by Pradel, in Religionsgeschichtliche Versuche u. Vorarbeiten,
iii, no. 3. For amulets worn by cattle, see Blau, Das altjiidische Zauberwesen, 86.
ii. THE INCANTATIONS.
I have discussed in
8 the particular praxis of our magic the inver-
sion of the inscribed bowl. There remain for consideration many details,
for elaborateness is magic and even in our comparatively
characteristic of
simple field there are many phenomena which are suggestive links binding
it with more complicated magical science.
Magic consists of two elements : the physical operation or praxis, and

1
the incantation, or to use the Egyptian term, "the word of power." They
1
are distinguished in the Babylonian as the epesu "work" (also kikittu "}, and
the siptu, words which appear rubrically in the magical texts. In the Greek
'
the terms for the practice are Ttpayua, irpafa, xp e iai ; for the incantation
(iepof) Uyof.'So in Latin facere is the word for the operation, and it
has had an interesting history through factura, fattura, feitigo (Portuguese),
into fetich.
The same distinction and similar terms are found in our magic. The
root lay, "work, serve"" (late Hebrew ntry (cf. 14: i), nB>y) is used of
4
the practice. It is the common root also for the service, the worship of the
gods in West-Semitic, and this fact illustrates the parity, often equivalence
of religion and magic. Hence the technical terms snay ('abdda),
I
Budge, Egyptian Magic, 26 f .
II
E. g. in the Labartu texts, Myhrman, ZA, xvi, 141.
1
For the first two words see indexes in Wessely's two volumes in the Denk-
schriften; for xp c a Dieterich Abraxas, pp. 136, 160. All three words occur close
~'
,
together in Dieterich's text p. 204 f. For referf (Dieterich, p. 136) the Kno^B-K =
of our texts, see 12.
*
Cf. Latin, colo, cultus. This Hebrew-Aramaic root is more religious than
epesu, etc., with its idea of service. N. b. Arabic umra, used of the cult at Mecca,
Wellhausen, Skizzen, iii, 165.
4
A magical connotation of this root may exist in Is. 28: 2: nnsj imaj? najA
, where the divine operation is contrasted to the magic arts of the necromancers.
(51)
('ubbada), tnuy, Kiayo (ma'bada), occurring frequently in the bowls, and

in such expressions as snay Nrray (9: 2), and inin Tajn Kiny.'
The spoken Word is represented by Nrte, pb'O , "words," etc., also
technically by Krnp, once xnpn ^p m 16: 10, = the Greek ;-//>/?/<? (also
?.i?<nf ) used both in magic arts and also in the Christian liturgy (in
6
baptism, eucharist, exorcisms), though as we shall see, most of these
words came to be regarded as part of black magic and were avoided by
our exorcists. The incantation as written is called a xn3TO and by the
unique word dastabira* and also a XP. "mystery," 3: i."
A very large number of terms is used to express different practices

and nuances of magic, but most of them only in the lists of dreaded black
magic (see 12), and hence they are avoided by our exorcists." The
exorcist gives himself none of the technical names, e. g. from the roots
|B>3, ei^N ;
he speaks of his tnujj, but xnajJD is avoided. His adjuration
is a NIV01O ,the Babylonian mamitu, "ban," and he employs the correspond-
ing verb rlO a more frequent equivalent is yx> Afel. Once he uses
; ,
the root *|BN : KDn NBC"N3 XiS'^S, 2: 3. But his favorite terminology for
his own
practice derived from IDS, "bind," exactly equivalent to the
is
Greek Karaieiv, Latin dcfigcrc; the charm is an tOD'S, XilD'S Also the .
synonymous roots are used less frequently :

"Mf, "it3p, ~\D\ 1DD, 1VD, 133, nan.
The last root is used of magical practices in this sense in the Old Testa-
ment, where also the obscure ninoa, Eze. 13: 18, is probably from a
10
Babylonian root of like import." In the Babylonian the "binding" power

of magic is as prominent as in the western magic; I cite such passages as
'
For inaPSJ and the Syriac use see Noldeke, Z. f. d. Keils.-forsch., iii, 296, and
Frankel, Z/4, ix, 308. A frequent attributive is M'pn.
*
After summing up the various terms used for exorcism Heitmtiller concludes,
iKiKal.tladai TO
in his"1m Namen Jesu," p. 212: "Der Ausdruck KOT' eô X!/v ist bvopa.
Our word nnp is the liturgical equivalent in the Syriac for epiklesis.
I
See 32: 4, and Kent's discussion in JAOS, 1911, 359-
*
The original use of this word (= " AETV/ ) appears in its designation of black
arts; see 12.
' etc.
Cf. the modern fine distinctions between magic, sorcery, witchcraft,
10
See Davies, Magic Divination and Demonology, 55, as against W. R. Smith's
view in Journ. of Philology, xiv, 123.
II
Friedr. Delitzsch, in Baer and Delitzsch' text, p. xiii.
the Maklu-series iv, 1.

9; vii, 66, in which this idea is expressed by several
synonymous verbs.
The roots 5>t23, Pa., "annul," in, "prohibit," Din, "be in taboo," not?
12
"lay under ban," frequently appear. Also Dnn, Peal and Pael, is frequent
with the sense of sealing the demons with the magic word or device
engraved on a seal often with explicit mention of Solomon's Seal ;
hence
the reference to the 70 seals of Solomon (Hyv.), or the seal of the house
13
of Enoch, 19: Most High (Hyv.).
17, the seals of the angels of the Our
magicians will work only white magic, and their whole effort is for the
15
NniDX," salus of their clients. The great magician Joshua b. Perahia is
an 8OT K'DK, "great healer," 17: 12 34: 2. In this prophylactic nature =
of the magic, our texts differ favorably from the western Karadeapoi and
defixiones. The incantations largely consist in the monotonous repetitions

of these equivalent roots.
As to the praxis of our magic we have little information additional

to that presented in 8." From Pognon's texts we learn that the bowl
was a new one (B. no. 24) and that the sorcerer sat upon an uncleft rock,
a survival of primitive religion."
The rude figures and designs which can hardly be said to adorn the
bowls are part of the praxis. They come down from the earlier and more
realistic age when gods and demons were represented by simulacra and
18
in this wise were manipulated so as to do the sorcerer's will. Most of the
" his text as denominative from 1E1B"

Stiibe explains the equivalent 'llB'ty in
the horn of excommunication.
11
For sealing as equivalent to placing the magical name on the object, see Heit-
muller, op. cit, 143, 249, etc.
"
The charm itself is called an niD. Cf. the New Testament a&têiv. ourr/pia
is used in the papyri, e. g. Wessely, xlii, 31, 1. 341.
" This includes their
defence, 8M1BO and supernatural arming ntlt (cf. "the
,
panoply of God," Eph. 6: 13), and involves the breaking of counter charms and
wiles of the devils: ipy, fnt?, lett, TO, 'jcn, WB.IBT, etc.; ssvtt, "lay a spirit" ; B>33, etc.
In the Talmud 1B>B is the technical opposite to 1D; Blau, op. cit., 157.
" In No. 12 is a bit of rubric for forming a figure of an angel see the com- ;
mentary. And probably at end of No. 13 occurs an aphrodisiac recipe.

11
Cf. the unhewn altar, Ex. 20: 25, and for the primitive aversion to iron, see
Elworthy, The Evil Eye, 220 ff.
" describes how as far back as the third millennium in Egypt pictures
Budge
came to be used in place of material objects in the magic of the dead (op. cit., 107).
figures represent the demons, generally as bound and hobbled i. e. TJ"),
TDX , etc., to use the words of the incantation." Especially the liliths are
so represented, e. g. No. 8, but also there are masculine figures like the
military-looking demon, in Persian style, of No. 3. Some of the gruesome
caterpillar-like designs are intended to "raise the hair" as did the demons
20
of elder Babylonia.
In one specimen, No. 15, the figure is the design of the serpent with
its tail in its mouth. This is surely of Egyptian origin, doubtless through a
Hellenistic medium. Such a figure is described in the "Book of Apep," of
21
Ptolemaic compilation, and prescriptions for drawing this magical figure
22
are found in the Greek papyri. Very common so in the Syriac bowls
is a circle with a cross in it; or the circle is divided into segments with a
cross in each. These signs probably represent the magical seal. There
also occur rough rectangular figures divided into compartments, represent-
2*
ing the walls of protection which magic casts about the client. Wessely
gives a facsimile of such a magical design:" a square within a square, the
former being divided into three compartments; I suppose after the plan of
a double-walled and many-chambered castle, indicating the protective char-
acter of the charm.
In one case, no. 8835, a cross-shaped figure may represent a dagger,

and so indicate one of the magical forms of defixio or fastening down of
28
the evil spirits.
"
Cf. the operation performed on the figure of the Labartu, Myhrman, op. cit.,
150. For
Palestine, see the figurettes found in the Seleucidan debris of Tell Sanda-
hannah, in Bliss and Macalister, Excavations in Palestine, 154. For Egyptian usage,
e. g. Budge, op. cit., 83.
20
See the description in Myhrman, p. 148; also the seven evil Utukki, Thompson,
Devils, tablet 16, and ii, p. 149.
*
Budge, op. cit., 79, 83.
a
Wessely, xlii, 39 f., 69. The like design appears in a bowl depicted by
Hilprecht, Explorations, opposite p. 447. Within the circle so formed are a number
of magical figures, the most elaborate that appear in the bowls. The specimen is
presumably at Constantinople.
23
For similar sympathetic magic in old Babylonia, see Jastrow, op. cit., i, 303.
24
Ibid. 64.
*
Pauly-Wissowa, Real-Encyc., "Defixio," col. 2373 Thompson, Sem. Magic, ;
17. For modern instances of this kind of sorcery, see Elworthy, The Evil Eye, 53.
In No. 4 it is evidently the sorcerer who is depicted, waving in his

hand a magic bough. This is the use we find in Babylonian magic, in
which a branch of the datepalm or tamarisk was held aloft to repel the
2"
demons.
One detail of universal magic appears in the praxis of our bowls : the
assumption of a suitable season for the exorcism. So 6 :

5 : "this day out
of months, this year out of all years" cf. the mutilated (and probably
all ;
misunderstood) form of this formula in 17: i. In Wohlstein 2422 a day

is given: "If you come on the first of Nisan, go away," etc. Nisan i was
an auspicious day for expelling demons;" this was probably due to the
belief that the great turning points of the year, the solstices and equinoxes
were times of supernatural determinations of human fate, when responsive
action on the part of man was especially effective; in the Babylonian
calendar Nisan was the day of Destinies, the Jewish New Year's day in
i
Tishri has the same character, and compare the magic time of midsummer
28
night and the Christmas season in more modern superstition. In old
Babylonia certain days were propitious for exorcism, and they are listed,
as personified, in aSurpu text, among them the 7th, I5th, iQth, 2Oth, 25th,
3Oth, of the month. We have fuller information of this notion from Egypt
2"
;
papyri are preserved giving all the days in the year according to their
30
character as propitious or unpropitious for magical rites. The same use
of seasons appears in the Hellenistic papyri, those continuators of
Egyptian magic. Among the numerous passages I note the following:

eviavrove ef eviavruv, fiijvas ff fa/vav, qutpaf ef faepav, apaf tf upuv, <5p/c/fu iravraf TOV(
"
Thompson, Devils, p. xlix, and instances pp. 23, in, 197. Compare the
religious use of the barefma, a bunch of datepalm, pomegranate or tamarisk, in the
Persian religion; Spiegel, Eranische Alterthiimer, iii, 571. Thompson in his note
draws attention to our design.
" with references.
Wohlstein, p. 399,
a (on Die Tage-
See Carl Schmidt, Aberglaube des Mittehlters, 1884, 205 ff.
wahlerei).
x Cf. the exorcism of a demon at full moon, in
Zimmern, tablet viii, 24 ff.
Lucian, Philopseudes, 16.
**
Budge, op. cit., 224 ff. Gods of the Egyptians, ii, c. xix, for lists of the deities
;
of times and seasons. The earliest appearance of this system among the Jews is
the angelic calendar system in Enoch, 82.
This is exactly the equivalent of the passage cited above, 6:5: NQ1*
pn N:TJ?I w pniwo *nn Knen TTV pnbwo pn Krm w pnbia'D pn

'JTj; finTWD, and there can be no reasonable doubt that we have here the
reminiscence of the Hellenistic formula. So again in the papyri : iv ry
12
aiiiicpov wipa, iv ry apn up?. At least the later magical calendar is connected
with astrology; one Greek exorcism adjures "by the God who has the
3*
power of the hour." These references
an appropriate magical time are to
in our texts however quite conventional; we may judge that no horoscopes
were cast by our sorcerers.
But the praxis is a minor part of the bowl-magic. In this it differs

from the Babylonian in which the praxis was primary, the texts being
illuminative of the action. The reasons for this shifting of the center of
gravity I shall touch upon in 15. In the bowls the incantation, the spell,
is almost the all in all. It consisted in the utterance or writing of certain
phrases, words, syllables, which possessed in themselves a magic power

to bind equally the favorablepowers and the demons." This use of spells
has gone so far that magic appears to have divorced itself from religion;
the inversion of the bowl and the monotonously repeated declaration that
the demons are "bound, sealed, countersealed, exorcised, hobbled, silenced,"
etc., e. g. Nos. 2, 4, is in itself sufficient, without invocation of, or reference
to, the divine powers.
Generally however appears the formal adjuration of Deity or of

deities and other favorable genii, the invocation of their name securing
3
their assistance.* This may be specifically the Jewish deity, e. g. No. 14,
81
Wessely, xxxvi, 53, 1. 341 ff. My colleague Professor Heffern sagaciously
notes the illumination thus cast upon the difficult reference in Rev. 9: 15 to the
angels appointed for an hour, day, month, year the verse is reminiscent of magical ;
phraseology. Note also the phrase, "in a good hour and a good and auspicious
day," in the Paris Magical Papyrus, 1. 3000 (given by Deissmann, Light from the
Ancient East, 251, 255).
11
Wessely, xxxvi, 92, 1. 1932 ff. = xlii, 42, 1. 665 ff. N. B. the like stress laid
upon "this day" in the Babylonian exorcisms, e. g. 5r/>-series, iv, 1. 65.
"
Wiinsch, Antike Fluchtafeln, no. 3, 1. 20.
"
The conscious manipulation of words, phrases, pronunciations to extract their
magical sense, appears in g: 5 = 32 : 6.
* Even as in earlier times the images of the gods were used e. g. Fossey, La ;
tnagie assyrienne, 315. The magical value of the use of the name in religious rites
"in thy name YHWH"; or it

may be quite indefinite as in the recurrent
introductory formula, "In thy name, O Lord of healings, great Healer of

love"; the same form also appears in the pagan text No. 19. I discuss
under No. 3 the origin of the phrase.
30
There is nothing new in the adjuration of many angels or deities
along with the appeal to some one Name;" the former is the Jewish phase
of polytheism, while even with polytheistic adjurations there may be
recognition of "God," as in the pagan text No. 19 with its reference to "the
one true God," 1.
17. Noticeable is the easy passage from the invocation
of celestial beings into that of mere names or words ;
but this illustrates
the arrant nominalism into which magic had fallen, losing the religious
phase of divine personality. So Abraxas is invoked though probably here

88
we have a very ancient divine name, inherited from Egypt. Of this "the
holy Agrabis"may be a perversion, 14 : 2. In y: 9, as noted in 9, "the

88
Great Abbahu" may be a magically deified sorcerer. Many of the odd
names which are invoked may be kabbalistic (gematriac, etc.) names of

angels or gods (see 13). They may soon have worn down into unintel-
ligible words just as A/tyaf<z f =

365 becomes D'313K (and other forms)
without reminiscence of the numerical value of the letters.
40
We have the
has been established in late years by a series of discussions from scholars working
in various fields. I name: K. Nyrop, Navnets magt ("the power of the name"),
1887, noted and analyzed by Giesebrecht (see below) F. v. Andrian in Corre- ;
spondenzblatt d. deutsch. Gesellschaft f. u. Urgeschichte,

Anthropologie, Ethnologie
xxvii (1896), 109-127; F. Giesebrecht, Die alttestamentliche Schatzung des Gottes-
namens u. ihre religionsgeschichtliche Grundlage, Konigsberg, 1901 W. Heitmiiller, ;
'In Namen Jesu,' Gottingen, 1903 (especially Part II). Cf. also, on the use of the
name, Jacob, "Im Namen Gottes," Vierteljahrsschrift f. Bibelkunde, i (1903), Heft
i seq. (which I have not seen in full) J. Boehmer, Das biblische
;
'Im Namen,'
Giessen, 1898. (on the philological origins of the baptism formula) ; and an essay
by W. Brandt, ""Ovofia en de doopsformule in het nieuwe testament," Theol. Tijd-
schrift, 1891.
**
For the adjuration of angels in Judaism, see Heitmiiller, op. cit., 176 ff.
87
See 13.
"
According to Budge, Egyptian Magic, 180, originally the name of a form of
the sungod; according to Wiedemann, Magie u. Zauberei (D. Alte Orient, vii, 4), p.
23, the Egyptians from of old worshipped as god "the Magical Formula."
" name
Cf. the early and frequent use of the Jesus in the papyri magic; and cf.
Acts 19: 13. For Jesus as a sorcerer in the Talmud, see Blau. op. cit. 29.
" See Inscr. mand., 107. In 34: 19 he is "mighty lord."
Pognon,
same unintelligent invocation of names in the magical papyri, e. g. the

exorcism "in the name of Abraham, Isaac, Jacob, Jesus Chrestos, Holy
41
Spirit." This is not Jewish magic, any more than we can say that the
erotic charm from Hadrumetum is Jewish in its present form with its
barbarous spellings for the patriarchs : A/ipaav, lanov, lapaa/i ." These are
specimens of eclectic magic pagan and Jewish elements, overlaid
with
43
with Christian. It is in this eclectic character of our texts, as in all so-
called Jewish magic, that they part company from the old Babylonian magic
and relate themselves to occidental conjuration.
The invocation of angelic names in Jewish magic may be regarded as

in part the parallel to the pagan invocation of many deities, and in part
as invocation of the infinite (personified) phases and energies of the one
God." Both Jewish and pagan magic agreed in requiring the accumulation
of as many names of the deity or demon as possible, for fear lest no one
name exhaust the potentiality of the spiritual being conjured. The aggre-
gation of divine epithets in the Old Testament, as also in the Christian
liturgy, goes back to the root-idea of the efficiency of a knowledge of all
the names if possible; the fifty names of Marduk, the hundred names of
45
Allah, are similar cases. In the Babylonian magic and also in the
4'
Egyptian this practice was established. For Hellenic magic may be cited
the many names of Hekate, the MY<H exariKiot." In this accumulation
41
Wessely, xxxvi, 75, 1. 1227. Cf. the list of invocations in a "Christian" amulet:
Adonai, Thodonael (= Toth -f- Adonael), Sabaoth, Emanuel, the holy angels, etc.
(Reitzenstein, Poiitiandres, 293).
43
For the text and literature see to No. 28.
" I suppose the formula read originally "in the name of the God of Abraham,"
:
etc. See Heitmuller, op. cit., p. 180 for the invocation of the patriarchs, etc. Origen
(c. Cels, iv, 35 ) appears to admit its efficacy.
44
Cf. the Gaonic maxim that there are many things in which the angels are
independent of God, Blau, op. cit., 92 with which contrast the notion of the ephe-
;
meral existence of the angels who proceed from the Dinur of God Weber, Jiid. ;
Theologie, 166, Eisenmenger, Entdecktes Judenthum, ii, 371 all but Michael and
Gabriel according to a dictum of Bereshith R. (Lueken, Michael, 39). For the
equivalent efficiency of divine and angelic names see the magical text, The Sword of
Moses, published by Gaster, 1806.
45
Jastrow, Religion Babyloiiiens u. Assyriens, i, 291.
"
Budge, op. cit., 171.
47
Wiinsch. Ant. Fluchtafeln, 6.
of divine names there lurks the uncertainty whether they are names of
one being, or, as so many potencies, names of as many beings. This con-
fusion appears in the parallel texts under No. n, where the second
(Myhrman's text) turns the three names of the Jewish God in the first
into a polytheistic trinity. But except in the case of accumulated magical
"barbarous names" of Greek magic, the Deity is not in our
syllables, the
texts given many names; this is due to the fact that the reference to the
Deity is not much more than a passing compliment. However the names
of the demons must be exactly known, and especially is it the Lilith who
receives an extravagant accumulation of designations ; she is akin to Hekate
and the "Hekatian names" are showered upon her. For the demoniac
names I refer to 12.
The use of so-called kabbalistic names letters," syllables, phrases

as potent charms, may next claim our attention. The roots of this usage
are many, and the origin or etymology of specific cases mostly defy
explanation. The practice is rare in Babylonian magic," but is common

in the sorcery of ancient Egypt" and in its lineal descendant the Hellenistic
magic," and hence it was reflected to the Jewish sorcery, the Talmud
abundantly illustrating the use of these barbarica onomata.'" One primitive
source of this usage is the mystery which is thrown about magic rites "the ;
wizards that squeak and gibber" (Is. 8: 19) are universal; the Babylonian
priest generallywhispered his formulas (cf. the title masmasu) the solemn ;
parts of Christian rites have likewise tended to inaudible pronounciation.

There exists a tendency toward intentional obscuration of the formulae,
which by psychological necessity would tend to even greater corruption.
But magic is in its purpose a scientific exercise, and we must suppose that
in general something intelligible was once expressed by the now unintelligi-
" For the

mysticism connected with letters see Dieterich's interesting discussion,
Rhein. Mus., Ivi, 77, "ABC Denkmaler."
"
A case in Myhrman, ZA, xvi, 188 (cf. Jastrow, i, 339), for the text of which
see 15: 4.
K
Budge, op. cit., c. 5, e. g. p. 172.
See Heitmiiller, of. cit. 197 ff. Abt, Apuleius, 152. For the Ephesia gramniata,
51
;
see Kuhnert, in Pauly-Wissowa, j. v. (the papers of Welcker in his Kleine

Sclmften, iii, and of Wessely in Program of the Franz Joseph Gymn., Vienna, 1886,
I have not seen).
"
Blau, op. cit., 61 f. Griinbaum, ZDMG, xxxi, 269 f.
;
ble term. Much of the later nonsense was the survival of phrases of the
5*
lost tongue in which the charms had their rise. Such a part may have
been played by Sumerian phrases in later Babylonia, and the great western
sorcerer Apuleius recognizes the origins of his magical lingo as magica
nomina Aegyptio vel Babyloniaco ritu and the Hellenistic sorcerer is
Said to alymTtafctv.
Some of the phrases are still intelligible, such as Bin, "quick" (off with
you), with abundant parallels in the Babylonian and the Greek magic (the
55
repeated Ta^), also brief imperatives, as Jfl, nr, or nt, from yyt, etc.,
"fly But the great majority of the forms are unintelligible. It is

away."
to be observed that raucous sounds, e. g. YP (has) and especially sibilants
are very frequent; in Pognon's texts & (sh) is often inserted between
56
words. May we compare the hissing implied by the ancient Hebrew
sorcery terms, Er6 and BTI3 ?
Many such syllables or letters are surrogates for the divine name nirp,
which especially lent itself to this treatment." So we find the changes rung
on this word: "', nv, irp, nj?nx, etc. Or abbreviations are used like
58
the repeated N, == CPR^M ^X 'nx; in 20: 2 it is extravagantly repeated six
times, in 31 : 8 eight times. In irvnn', 31 :
6, we have a play on the three
vowels as in Greek magic.
Then there enters in the use of the principle of Athbash, in all its
various e.forms,
g. ]'SSD (Stiibe, 1. 66) nirp. Such prima facie =
unintelligible forms themselves became corrupted in course of time perhaps ;
MS MS, PS PS, 14: 2, are from the former theme. Probably too the
See Deissmann's remarks on the distinction between hocus-pocus and survivals

of Egyptian and Babylonian magic in the vocabulary of the papyri Bibelstudien, I ff. ;
"
Abt, Apuleius, 152.
55
See to 14: 4.
M In
our texts cf. i: 13, 3: 5, 14: 2, 25: 5, 29: 10.
"
For extensive magical formulas based on the Name, see Nos. 3, 6, 31, 35. I
give a list of these terms at the end of Glossary A.

58
Cf. the introduction to Schwab's Dictionnaire d'angelologie; Blau, op. cit., 117-146.
Against Jewish orthodox use, our texts do not hesitate to write nirp cf. the Samar- ;
itan usage. In one case it is vocalized in a proper name, rvaira'ia, 36: 4, q. v. The
reminiscence of the ancient pronunciation survived in the lower classes and certain
sects, e. g. among the Samaritans, and in magic, cf. the forms Ia/fr, etc.
J. A. MONTGOMERY -ARAMAIC INCANTATION TEXTS. 61
59
principle of (mathematical) gematria may be supposed, of old standing
60
in Judaism, but also found in the theosophy and current use of the
61
Greeks. The passage in 9: 5 f. which speaks of "letter out of letters,
name out of names, interpretation out of interpretation," doubtless refers

to the abstraction of such hidden meanings and values out of words.
In one case, 15: 4 f., occurs a rhyming "nonsense" couplet used with
magical intention. For

passage there is one example
this as noticed to the
in Assonance of succeeding words is found, e. g.

the Assyrian magic.
35 5." Both assonance and rhyme are found in the western magic e. g.
:
;
adam alam betur alam botum;" and

opdu ftavflu voqpe Kofrjpe
64
avpe ovpoe iravKtorq <$<j(fr/c<z/a<TTv;.
Rhyme appears in the lines :
TOVTO 65
}'pa0f :
f/f Qvptrj/.,
do not find much proof of intentional misspelling; most of the

I
apparent cases are cleared up on inspection of the text. In fact a good

deal of care is exercised in this regard (n. b. a case in 4: 4), and erroneous
letters or words are often erased or repeated correctly; in form most of

the texts compare favorably with the magical papyri.
" a case in No.

Schwab, I ; 42.
M Found
by ancient tradition in Eliezer = 318; cf. Gen. 15: 2 and 14: 14.
"
Deissmann, Light from the Ancient Bast, 275; Wiinsch, op. cit., 23.
'*
The Talmudic shabriri briri riri ri is different in character; the gradual
peeling off of the word finally destroys the demon.
"
See Wessely, xlii, 13, from Marcellus, xxviii, 72.
"
Wessely,
=
xlii, 45, 1. 747, 1. 964.
M This identification of the
angels recalls the assimilation of the gods in the
famous Babylonian passage; "Ninib the Marduk of strength, Nergal the Marduk of
battles," and similar astrological identifications; see A. Jeremias, Monotheistische
Stromungen, 26.
" For assonance and rhyme in Greek magic, see
Wessely, xxxvi, 90, 1. 1814 ff.
Heim, in Fleckeisen'sf. Jahrbiicher Supplementband xix (1903),

classische Philologie,
544 ff. M. C. Sutphen, "Magic in Theokritos and Vergil," in the Studies in Honor
;
of B. L. Gildersleeve (Baltimore, 1002), 318; Abt, Apologie d. Apuleius, 154. For

similar cases in our texts see 19: 18, 25: 5, 35: 5.
An important part of the Word of Power in developed magic is the
use of sacred scriptures, the epics, legends of the people, and the citation
of appropriate precedents. Babylonian, Egyptian, Jew, Greek, each had
his thesaurus of sacred legend, which age had consecrated as veritable
words of Deity and hence in themselves potent." These are "the ancient
runes," K'Olp NTS?, of 32: 9."
Early house amulets have been found in Assyria inscribed with
quotations from the legend of Ura the pest-god ;" and there are other traces
of the use of epic myth in the Babylonian magic. In the same way that
portion of the Book of the Dead known as "The Chapters of the Coming
Forth of the Day," largely consisting of myth, and the Legend of Ra and
Isis, were used in Egypt as magical texts." In the Greek magic we have
the prophylactic and divinatory use of the Homeric verses. Nor were
the Jews behind their neighbors, with their fast fixed canon of sacred
scripture. The book of Deuteronomy ordered or at least suggested the

use of the weightiest "word" in the scriptures, the Shema, as a phylactery
to be inscribed on the hands and between the eyes (in place of totemistic
tattoo-marks) and on the sideposts and gates of the house (where earlier
prophylactic amulets like the Babylonian had hung). Or certain passages
appeared palpably appropriate, just as the Ura-legend was used as a pro-
phylactic; so Ps. 91, especially v. 5 f. ;
or the divine scolding of the evil
spirit, "YHWH rebuke thee, Satan," in Zech. 3:2. A few of the bowls
published by Schwab, G (exterior),'
4
H, K, O, are mostly or largely
" Cf.
Is. 55: n.
88
For 'V, cf. eirwAai carmina, incantamenta, etc. of occidental magic.
, Cf. the
use of the same root in Arabic 'If in Ju. 5 12 has this sense.
; :
"
King, ZA, xi, 50; Fossey, op. cit., 105; Jastrow, op. cit. i, 285; Thompson, Sem.
Magic, 83.
70
Jastrow, op. cit., i, 363.
71
Budge, op. and p. 141 for remarks on this magic.
cit. 125, 137,
n See
Heim, "Incantamenta magica graeca latina," in Fleckeisen's Jahrbiicher,
as in n. 66 and Wessely, xlii, 2 ft.
Cf. Eze. g: 4, Is. 44: 5, Gal. 6: 17, Rev. 13: 16 f., etc. The practice was con-
tinued into Talmudic times, Sabb. I2ob, etc.; see Blau, op. cit., 119.
74
PSBA, xii, 327.
composed of scripture verses. We find in them the Aaronic blessing,

Num. 6: 24 ff., Is. 44: 25, Cant. 3: 7; K contains the whole of Ps. 121,
E.r. 22: 1 8, Cant. 3: 7 f., Ps. 16: i, 17: 8, 32: 7. O is an amalgam of Dt.
6: 4 and Ps. 91, with the first word of the former followed by the first of
the latter, etc. G reads Dt. 29: 22 and then reverses the order of the
words. But these genuinely Jewish effusions are exceptional, and may be
comparatively late. The Nippur bowls are marked by their lack of
scriptural quotation and reference. Very frequent is "The Lord rebuke
thee, Satan,"" at the end of the inscription. No. 26 opens with the first
words of the Shema, followed by Num. g :

23 and Zech. 3 2. Num. 9 23: :
is of value as containing the root ~KXff, a frequent and potent theme in
Jewish magic. Biblical and of good magical tradition is the use of Amen
(generally twice or thrice repeated), Selah," Halleluia. These are also
used in Talmudic charms, e. g. Yoma 843. :
"kanti, kanti, kaloros, Yah, Yah,
YHWH, Sabaoth, Amen, Amen, Selah." The magical Halleluia recalls the
probable use of Hallel-like forms in incantations." These Jewish terms

are not found in the Mandaic texts, in which the sectarian doxology, "Life
isvictorious" replaces them. In the Greek papyri apvv and aWetoma are
80
frequent, and we have a case of syncretism such as this : ô/fytftvra r6 a^v Kal
1
TO ak'kekovia. nal TO evayychiov.*
But this use of scripture is not such as we should expect to find from
any Jew even moderately versed in the Old Testament. The spelling is
" For
power approved by the Talmud, see Blau,
biblical verses of prophylactic
op. tit., 93 f., and his article "Amulets," in Jewish Encyc.; also Kayser, "Gebrauch
70 f.,
von Psalmen zu Zauberei," ZDMG, xlii, 456, presenting a Syriac MS. containing
the Psalm verses useful in magic and divination. For the use of Psalms (especially
Ps. 91) in the late Italian magic, see Pradel, Griechische u. suditalienische Gebete, 69.
" On this
practice in Jewish magic, called JHBB, see Blau, op. cit., 85 the practice ;
reversed the hostile charm. With the attempt at disguising the plain meaning, cf.
the intentional confusion of lines in a Greek defixio, published in Wiinsch, Antike
Fluchtafeln, no. 4.
" A formula recommended in the Talmud, Berak. sa.
" This modern studies
magical use of Selah is not, I think, noticed in the several
of the word. It appears also as Sa/lo on an Abraxas gem, Diet, d'archeologie
chretienne, i, 144.
Cf. Blau, op. cit., 94 f.
* E. both together, Wessely, 279.

g., xlii, 28, 1.
" Ib. 66, 1. 31.

82
not Massoretic, the quotations are not exact. There are but two references
to thesupreme history of the Exodus, 14 2, 34 4, and the latter is : :
confused. In the Greek papyri there is far more citation of the sacred
history; cf. the "Jewish" text of the Great Magical Papyrus at Paris, pub-
83
lished most recently by Deissmann. This contains a brief summary of
God's great acts for Israel, although the crossing of the Jordan precedes
the passage of the Red Sea." The "Judaism" of our bowls is often less
than that of the papyri."
There are several references to ancient myth and apocrypha, especially

in the citation of great spells. So 2: 4, "the spell of the sea and the spell
of the monster Leviathan" ;
1. 6, "the curse, etc., which on Mt. Hermon,
fell
Leviathan, Sodom, Gomorra" 54:4, "the seal with which were charmed
the Seven Stars and the Seven Signs"; 10: 3, 5, "the seal with which the
First Adam sealed his son Seth," or "with which Noah sealed the ark" ;"
also see 34: 4 f.
All sacred and legendary history is a series of spells, just as the
Babylonian epic literature is magically used, Ea or Marduk appearing as
the high priest of exorcism. So

Egypt the epic of the gods gives
also in
assurance of present magical help. "My two hands lie upon this child, the
two hands of Isis lie upon him, even as Isis laid her two hands upon her
son Horus." "O Isis, save me .... even as thou didst save thy son
87
Horus." And so in the Greek papyri the adjuration is often by the won-
derful works of the God of Israel, which are regarded as spells ;
see the
great Magical Papyrus.
**
I cannot agree with Blau, p. no, that this paraphrasing and variation in
was intentional magic which perpetuated the pronunciation of
scriptural quotation ;
the Great Name would not have hesitated at using the exact words of scripture.
The quotations have often come through eclectic mediums.
".Light from the Ancient East, 250 ff.
"*
Talmudic charm against the toothache, Sabb. 673., in which portions
Cf. the
of the pericope of the Bush were recited Blau, op. cit., 69. ;
M "Man kann den

Aberglauben der Kaiserzeit nicht in die verschiedenen
Kategorieen heidnisch judisch und christlich einteilen Der Aberglaube ist
seiner Natur nach synkretistisch" Deissmann, Bibelstudien, 25.
;
*
Cf. "the seal which Solomon laid on the tongue of Jeremia," in the great
Magical Papyrus, 1. 3039, Deissmann, Light, p. 257; which has its parallel in the charm
with which Enoch's brothers charmed him, 3: 4.
"
Wiedemann, Magie u. Zauberei bet den alien Aegyptern, 1905, 22, 26.
In this connection may be noted a few passages which appear to be

derived from apocryphal or kabbalistic literature, fragments snatched to
decorate the lean skeleton of incantation. E. g. 8: 13: "holy angels, hosts
of light in the spheres, the chariots of El-Panim before Him standing, the
beasts worshipping in the fire of His throne and in the water, the cohorts
of I-am-that-I-am" ; 14: 3: "I adjure you by Him who lodged His Shekina
in the temple of light and hail"; or the poetic description of the angels in
12: 7: "They are filled with glory who endure and keep pure since the
days of eternity, and their feet are not seen in the dances by the world,
and they sit and stand in their place, blowing like the blast, lightening like
the lightning." beneficent Annunaki ! These passages, reminiscent both
of the Apocalypse and the later kabbalistic literature, are recited with
8*
magical intent. An important part of magic was the epic of the god
and the praise of compare the insertion of the Hermetic Koofioiroiia
his glory;
in the Leyden magical papyrus, and the epic of the attack of the rebel
spirits against the gods in the i6th tablet of the Utukku series. The story
of the god's power or the praise of his glory were "words of power" against
10
the fiends.
There is a dreary monotony in these texts, yet much variation of

details. After possibly an invocation, comes the name of the client and
family, and then the categories of detested demons and ills. Then follow
the various Names in which the spells are invoked. Noticeable is the
frequent repetition of the same form, even three or more times (e. g. No.
3). This insipid use has its parallel in the Karatea/iot ;
cf. the examples in
Wiinsch. op. cit., nos. 3, 4, 5, where with slight changes the exorcism is
repeated at least three times. Multiplication increased the efficiency of

the charm; it is the /3arro?.ojm of the Gentiles (Mt. 6:7). But the relig-
" Cf. the amulet in Reitzenstein, Poimandres, 294, where the ranks of the
celestial hierarchy are enumerated as standing by the great and lofty Deity.
* Herodotus notices the use of a theogony or divine
Dieterich, Abraxas, 182.
history in the incantation of a magus (i, 132) see in general Conybeare, JQR ix, 93 f.
;
10
Cf. Fossey, and for the western magic, Wiinsch, op. cit., 13.
op. cit., 96;
Scriptural and legendary narratives are found in the Syriac charms published by
Gollancz, Actes du uime Congres International des Orientalistes, 1887, sect, iv, 77.
Cf. also the similar Syriac charms published by W. H. Hazard in JAOS, xv (1893).
284 ff.
ious imaginativeness and poetic invention of the ancient Babylonian and
Egyptian magic has disappeared. The spell, the <*>? ^<tyof has suffered
itsreductio ad absurdum, personality human and divine is thrown out of
doors.
12. THE OBJECTS OF EXORCISM; THE DEMONS, ETC.
The magic of the bowls is of too late an age to require here a

dissertation on the rise and spread of the belief in evil spirits. Our sorcery
is fin de siecle. When the old-world religions began to decay, and the
gods that once were near to men disappeared in the political convulsions
which marked the passing of ancient tribe or city and the domination of
a world-empire, or suffered under the strokes of philosophy and skepticism,
the spirits of were not banished, and the superstition that feeds on the
ill
fears of men, came to occupy the center of the stage of the spiritual drama.
Nor did the rise of the great spiritual religions counteract the tremendous
development of the superstition concerning the powers of evil, for they

did not deny them, but recognized their existence, often regarded themselves
in the negative light of prophylactics and antidotes against the great out-
standing fact of evil agencies. The Persian faith was boldly dualistic and
magical in its rites for overcoming the powers of ill. Jewish monotheism
was too tense, and the cardinal doctrine of the one God was saved by that
unfortunate, though possibly necessary, salvage from antique polytheism,
in the shape of angels and devils who were nearer and more real to man
1
than distant Deity. The Christian Church followed the tuition of her
mother and her pagan converts brought along with them the superstitions
of the Graeco-Roman world; the doctrine of the Incarnation seemed to
embodied demons, and diabolology entered into the formal
entail the foil of
2
Christian theology to an extent unknown in official Judaism.
1
Cf. Bousset, Die Religion des Judentums im neutestamentlichen Zeitalter, 313
ff., 326 ff.
'
For the diabolology of the Hellenistic world, see the works of Heitmiiller,
Reitzenstein,Abt, Tambornino, cited in the previous section also in general P. ;
Wendland, Die hellenistischromische Kultur in ihren Beziehungen zu Judentum u.

Christentum, 1907 for Jewish and Christian demonology, see n. 35 for literature.
;
(67)
Our magic is a degenerate survival of the religious and magical develop-
ments of ancient Egypt and Babylonia, of the Hellenistic world, of Judaism,

and in the study of its demonology, we are dealing with a mass of time-worn
and banal demons, which do not promise much for fresh investigation.
Nevertheless the analysis of the different kinds of demons may produce
here and there a note of interest.
have noticed above the magical efficacy ascribed to naming the names
I
3
of deities and demons ( n). Personal names for demons, it is true,
are not very common ; they are generally epithets or generic terms, e. g.
"the Killer, the Demon, the Satan," etc. One class of demons however
seems always to have enjoyed the privilege of a long list of names which
it was the sorcerer's duty to know and to conjure. This is the female
demon represented in the old Babylonian texts by the Labartu, in the
Jewish by the Lilith, Greek by the Gello or Baskania. Our text

in the
No. 42 is an exorcism of the evil Lilith and its virtue consists in the
knowledge it gives of her many names I refer to that text for comparative ;
details. Likewise the Labartu has her six (seven?) names, which are to
be carefully pronounced.
4
We may also compare the accumulation of
epithets attached to demons in 2: 2 f., 8: 2, 24: 13, etc., and recall a like
process in the names of Satan in Rev. 9: 11, 12: 9, while Egyptian magic
similarly amassed the names of the demon Apep." Also for further identi-
fication of the demons the names of their parents, or even granddams are
8
given, for every specification enhances the power of the name. Also the
personal description is efficacious, for this indicates that the sorcerer knows
exactly whom he is exorcising. Such magical descriptions sometimes rise
to almost epic tones, as in the delineationof the Seven Spirits in the
Babylonian Utukki-series.'' A reminiscence of these hair-raising pictures

appears in the Mandaic bowls published by Pognon and Lidzbarski, in which
'
Cf. also Origen, C. Celsum, i, 24 f., v, 45 f., and the summary of his argument
given by Conybeare, JQR, ix, 65 f.
4
See the opening of the Labartu texts as published by Myhrman, ZA, xvi, 154;
cf. a similar text on an amulet published by Weissbach, Bab. Miscellen, 44.
5
Budge, Egyptian Magic, 171.
6
See below under (i)b.
7
Thompson, Devils and Evil Spirits of Babylonia, i, 51.
the hurtling, scolding, fighting of the Lilith-witches is depicted in un-

canny terms. our texts do not extend much beyond the
But in general
mere registration of categories; this decadent sorcery made up for the lack
of poetical imagination by a mathematical tabulation. Superstition in order
to be comprehensive encyclopaedically accumulated all the terms of evil not ;
only the inherited demoniac categories, but all which new races and faiths
had to offer were gladly accepted. Hence in our texts the naming of the
devils and ills results in the registration of an indefinite number of species.
An analysis of our general category may start from a threefold division,
namely: (i) evil spirits, in the strict sense of the term, as personal beings;
(2) evil agencies, especially the species of black magic, which have been
potentized into almost personal existence; (3) natural evils, especially
physical maladies, but also such mental and moral affections as loss, shame,
etc. which are regarded as instigated by demons, or as themselves evils
with personality, although often the demoniac element is vague.
This is the order we find generally in our present texts. And it is an-
tique. It appears in the Babylonian, e. g. in a text where the several evil
spirits are named (Utukki, etc.), then "the enchantments, sorceries, witch-
8
crafts," then "sickness." All the three categories do not so often appear in
the Babylonian magic, more frequently those under (2) and (3) are paired,
but here again we find the same order the bans (mamitu) and then the
various human ills.' This order appears also on the whole in the Byzantine
charms published by Vassiliev :" r<i aKa-Sapra irvd'fiara, t/ flaaKavia. fi QapftaKeia f)
<ftof)epiaiib<; j/ fypiKTj rj vvptTtx; fj M/hvfov f/ amiavTri/ta irovr/pbv f/ voaqpov fy KtMpov f/ TV<J>).OV,
and so on with a list of diseases. Compare a papyrus list, in which are

all celestial and terrestial spirits, sins, dreams, bans, witchcraft."
This is the natural order of the evolution of magic : first the animistic
fear of demons, then the opposition to mortals who have bound the evil
spirits to their malicious purpose, finally the more exact diagnosis of the
maladies which are specified in secular terms. At the end of the develop-
'
Fossey, La magie assyrienne, 161.
*
E. g. Surpu-series, v, 1. 55 ff., Zimmern, Beitrage z. Kenntniss d. babylon.
Religion, 23.
10
Anecdota graeco-byzantina, i, 332.
11
Wessely, Vienna phil.-hist. Denkschriften, xxxvi, 81, 1. 1443.
ment this last category may alone remain, as in the Babylonian medical
texts or the modern Jewish and Arabic charms. It may here be remarked
that the never-ending enlargement of categories of evil spirits, apart from
eclectic causes, may be due to Persian influence, although hardly any of
the details can be traced to that source.
(i)
(a) The most honorable place in the first division is to be assigned to
the ancient gods and the spirits still haunting their temples, which the de-
velopment of religion and especially the monotheistic trend had depotentized
and turned into demons. The religion of yesterday becomes the superstition
of to-day. Polytheism died hard. Even with the triumph of the One God
in the Old Testament, there survived the belief in the many deities who
appear as lieutenants of Yahwe, the D'fl^Kn 132 (Job, i), as capable of
disobedience and subject to divine wrath (Gen. 6: i ff., Ps. 82), as the
planetary spirits (Dt. y. 8 [Greek], Is. 24: 21 ff.), as angels, a more

thoroughgoing assimilation with monotheism, though the angels at first
have an independence and sovereignty recalling the Sons of God (e. g. Dan.
10: 13, 21, and Satan), or finally as evil spirits. The supreme declaration
of Second Isaiah that the gods are naught and nothing, unfortunately was
not sustained, and even onetime beneficent gods, when banished, returned
as demons to vex the faithful. A classic expression of this demonology
is found in Paul : "the things which the Gentiles sacrifice, they sacrifice to
demons (Sat/tovioi;,') and not to God" (I Cor. 10: 20).," The fullest develop-
ment of this theory is found in Mandaism, where the ancient spirits of the
planets have become the chief devils. So also Mohammed reduced the
pagan gods to Jinns.
These discarded deities may therefore head the list of evil potencies,
11
and so we find in 38: 8: and temple-spirits
"Charmed be
all gods (S'n^K)
andshrine-spirits idol-spiritsand
and goddesses (WuonDjr)." The old proper
name of the goddess Istar had already in the Assyrian become a common
" So O'Ws had become in the and cf. Baruch 4: 7:

Scun&via Septuagint,
Kpoaiarvf.lv TO.
6atfi6via KOL TO. eiduAo (also Rev. 9- 20).
13
Cf. the Babylonian Hani limnuti.
name of goddesses in general (istarati) ." In the heathen text No. 19 we

learn of the sixty gods and the eighty goddesses (1. 8) ;
the former figure
is a survival of the ancient sacred number for the fulness of deity, hence
15
the number of Anu ;
the "eighty" is merely cumulative." Once the rare
feminine swings (in the Syriac, Pesh., etc.) is found, used of a female
spirit (Wohlstein, 24.17: 5)."
Probably it is under Mandaic influence that we find the planets re-

garded as baneful spirits n. b. the old myth of their fall cited in 4 6
;
:
and the charms against sun, moon, stars, planets, 34: 6. For other demons
of Mandaic origin" see Pognon's list, Inscriptions Mandaites, 93 ;
to these
may be added from Ellis i :

3 VTJ, the Mandaic form of Nergal = the
1'
unlucky planet Mars, and 11D3N, who here is transformed into an evil
20
genius.
Under this head there is one interesting species, that of demons which
are the spirits of the pagan shrines and simulacra, and so are regarded
21
as haunting them. Again the forceful protest of Second Isaiah, of Ps. 115,
" So Hani u.
istarati, KAT, 180. Cf. Heb. ]NS mntrj?, Dt. 7: 13, etc., of ewes.
Also n. b. Ju. 2 :
13, with Moore's comment.
" For the survival of number
this mystical in Judaism, see Griinbaum, Zeits. f.
Keilschr.-forsch., ii, 222. A list of 50 gods is given in one Babylonian hymn, see
Reisner, Sumerisch-babylonische Hymnen, no. iv, 1. 152 ff. cf. the Sr/>M-series
;
(Zimmern, Beitriige), no. iv, 1. 68 ff., viii, I ff. Sometimes the number alone (6, 10,
15, 60) sufficed by way of abbreviation Jastrow, Rel. Bab. u. Ass., i, 289. In No. 38 ;
are mentioned the 360 broods of evil spirits cf. the 366 Uthras in the Mandaic ;
religion and the 360 gods which Islamic tradition claimed were housed at Mecca.
According to Pesah. nib, seq., a service tree near a city has not less than 60 demons
in it.
"
According to old Semitic use, cf. Mic. 5: 4, Prov. 30: 15 ff. N. B. "the 7 sealers
and the 8 brothers" in the Mandaic amulet published by Lidzbarski in the Florilegium
to de Vogue (1. 7 f.). Cf. 19: 4.
" I Sayce-Cowley's Elephantine papyri, and two Nabataean inscrip-
find nrftx in
tions, see Lidzbarski's glossary also notice the Arabian goddess al-Lat, the ;
=
Babylonian Allat, goddess of the nether-world. For occurrence of rh in Phoenician,
see Baethgen, Beitriige, 58 f.
"
See Brandt, Manddische Religion, 43, n. 2. .
a Mand.
Brandt, ib., 51, 199; Schriften, 184.
*"
For a list of these planetary spirits in the Mandaic cf. Lidzbarski's amulet
just cited, 1. 247 ff.
" Cf.
Origen, C. Celsum, vii, 35 and 64: the localities especially haunted by the
demons are temples and shrines where they can enjoy the incense, blood, etc. Also
the satire of Bel and the Dragon, had failed; there was a virtue in the
cults and sanctuaries of the old religions. So the ekure appear in our
23
bowls, as in the Mandaic books, as established deities. The word ekurru,
once the name for a temple had already
Assyrian become applied to
in the
deities, ekurrati." The temples themselves were personified and practically

24
deified ;
later superstition retained the idea by regarding the ekure as the
gods of the temples, and so as gods in general; e. g. Lidz., iv: DIE'S
Kna'T NHiay t
%
rve>, where as the number 60 shows, xmaj? = jonijtf (cf.
19: 8)." Of like character are the nans, or nrma ,

= naTiNE (once, in
26
Schwab Q: 5 "npris), properly "images, idols," but used at large of gods
in general ;
e. g. we read of "invocations of the gods, 'B, and the goddesses.""
2*
There are 'S of the upper, lower and middle regions. In some of the lists
they appear rather far down; e. g. 5: 2, NTVJI 'El new 'ini 'Ttr ; cf.
the Mandaic passage, quoted from the Ginza, in Pognon B, p. 75, where
they occur after the demons, devils, spirits, amulets, liliths, being thus
much reduced in grade. Levy word by Gespensterf in the
translates the
eclectic magic of the time the word may have come to be identified with
tWuAov ,
both phantasm or ghost, and idol.* There is the distinction
in the Talmud the reality of oracles at those shrines is admitted, although explained
apologetically; see the argument in Aboda Z. 553, cited by Joel, Der Aberglaube,
i, p. 86. Cf. I Cor. 10: 28.
22
Brandt, Hand. Schriften, 81.
"
Delitzsch, Ass. Hwb., 21.
"
Reisner, Sum.-bab. Hymnen, iv, 1. 165 Jastrow, op. cit., i, 282. Beth-el ;
appears in the same use in West Semitic: the god Bait-lie, KAT*, 437 f., the name
Bethel-shar-ezer, Zech. 7: 21 and now the many similar names in the new Elephantine
papyri published by Sachau.
*
The word also survived in its original sense, e. g. Pognon, B, no. 13.
* For the
form, see Noldeke, Mand. Gram., 25.
27
2: 7, Lidz. 4, Wohls. 2422: 5.
"
Pogn. B, no. 25, erd.
29
ZDMG, ix, 467, n. 5.
10
The Persian word was early introduced into the Occident. According to one
MS. and Symmachus's testimony (margin of Cod. Marchalianus) iraraxpa (+ ei6o/.a
as gloss) translates the V!-6 8: 21, where the unintelligible varpia is generally
of Is.
found. See Nestle in Transactions of the IXth International Congress of Orientalists,
(1892), ii, 58.
between male and female 'D : Nrronsi nans and Kmpu pmana (Schwab
I).*"
I am inclined to associate with these patkaras the sons of 38 : 8 and

40 19,
: where they are listed between the xmaj? and sna^riB or the xmay
and snsinD'j?. The word would then mean "shrine-spirits" (Syriac p'rakka,
8'
Ass. parakku). The change of the firstvowel (a to t) is possible. But
another etymology may be proposed from the Persian pairika Pahlavi =
82
parik (the modern Persian Peri). These creatures are described as beau-
tiful seductive witches, areconnected with comets, and also according to
de Harlez are companions of certain genii invoked by magicians. Philologi-
cally, this would be the most fitting etymology for our word; but its pre-
cedence in the lists indicates a higher rank than that assigned to the little
known (so Spiegel) and insignificant Pairikas.

For the false gods also appears Nnyo .sniyo (sing. 1JH3), = "error,"
used like WK, etc. in the Old Testament.
(b) I pass now to those groups of demons which immemorially had

stood as the evil spirits par excellence. Like the utukki of the Babylonian
88
religion they mostly appear in tribal groups, without personal distinction.
Most constant among these classes are the pH and pT' ,
which may be
expressed by "devils and demons," with as much or as little of a definite
idea as these English words convey to us. The D'HE' occur in the Old
Testament, the word having an obscure history in connection with the
Assyrian sedu; in function the "IB* is the Babylonian sedu limnu, "evil
u
sedu." In the later Jewish demonology the p'tr are the hobgoblins, the
*"
With 'D =r a deity or demon, cf. the use of a-ijfia, "tomb," as grave-demon;
so in a Greek amulet published by Reitzenstein, Poimandres, 293, and see his note 2.
Also in the Syriac nn'JJ, "shrine" comes to mean a god, a false god, and in Peshitto
of I Sa. 7: 3 translates nnntS'jr. In Islam the false gods were called asnam, "idolsj"
* Mand. Gram.,
Cf. Noldeke, Gram. d. neu-syr. Sprache, 6, or 20; cf.
113'M'Sn, 8: 3. Or an assimilation to i3<ne ?

"
See Spiegel, Eranische Alterthumskunde, ii, 138; A. V. W. Jackson in
Geiger and Kuhn, Grundriss d. iranischen Philologie, iii, p. 665 C. de Harlez, Manuel ;
du Pehlevi, 1880), s. v. in Glossary.

"
See, for the Babylonian demons, Fossey, La magie assyrienne, c. 2; Jastrow,
Rel. Bab. u. Ass., i, c. xvi Thompson, Semitic Magic, 43 ff.
;
"
See, inter al., Baudissin, Studien z. sem. Religionsgeschichte, ii, 131, and his
art. "Feldgeister," in Hauck's RE*; H. Duhm, Die bosen Geister im Alien Testament,.
prevailing class of demons ; they are the Sain&vta of the Greek, for which the
85
Peshitto returns to the Jewish term.
As Judaism has its feminine niTK>, so once we find reference to the
KnsoJTt? , -j: i4.

M
In ii :
5 = 18: 4 = Ellis i,
= Lidz. 5, we learn of a
"king of demons and devils," with which compare Asmodaeus, the king of
37
the demons. But in these texts his name is given as N31J3, NJNTJUN,
which is found in 19: 10 as name of an evil deity ( b&on 13), while the
plural in the same text, 11. 6, 13, has evidently the meaning demons or
deities. In a broken text (Pognon B. no. 24, 1.
19), a K'TBH K3Ô occurs.
In 29: 9 the sed'm are described as SO1D '33, "sons of shadow," cf. the *i?B
of the Targum.
The p'T inherited a good

Aryan theology ( name from the old =
gods), were depotentized in the Persian system, and came into Semitic
currency through the Mandaic and Syriac. (The word does not occur in
3
Targums and Talmud. ") In the Peshitto use of the term it appears to
apply to the demons of mental and moral disorders, thus indicating some-
thing distinct from the sedin."
The "spirits" or "evil spirits" ( njn nn, xnt"3 unn, J"t^3 pnn-
40
both masc. and fern.) form a triad with the preceding species. Levy
49, 20; Thompson, Semitic Magic, 43; and the discussions by the students of Assyrio-
logical magic, Zimmern (Beitrdge and KAT*), Tallquist, Jastrow, Fossey. Fossey,
p. 50, quotes IVR 6a, 26, to the effect that the sedu is the demon of the evil eye
another proof that demons and their functions were interchangeable.
"
For these and the following demoniac species in Judaism, see Eisenmenger,
Entdecktes Judentum, ii, 408 ft. Griinbaum, in his admirable "Beitrage z. vergleich-
;
enden Mythologie aus d. Hagada," in ZDMG, xxxi, esp. 271 ff. Weber, Jiidische ;
Theologie, Edersheim, Life and Times of Jesus, ii, 759 ff. Blau, Das
p. 242 ff. ; ;
altjudische Zaubenvesen, 10 ff. Levy, ZDMG, ix, 482 T. Witton Davies, Magic,
; ;
Divination, and Demonology among the Hebrews and their Neighbors (London, n.
d.) the art. "Demonology" in Jewish Encyc.; Conybeare, "Demonology of the New
;
Testament," JQR, viii, ix Everling, Die paulinische Angelologie u. Damonologie;

;
also v. Baudissin and H. Duhm as cited above, note 34.

86
Cf. <5ai/wvef daifi6viooai, of the Leyden Papyrus, Dieterich, Abraxas, 194, 1. 10.
" Also
simply the king, KaSo Eisenmenger, op. cit., ii, 422 (a tradition of the
,
"Molek" of the Old Testament?).

"
According to Levy, not found in Jewish literature, op. cit., 488.
" Ace. to the Harclean version replaces trwv of the
Baudissin, op. cit., 131,
Peshitto w. Kin .
40
Cf. Ellis 5: 4, napai -137.
and Blau regard them as ghosts" but without warrant, as the Rabbinic,
Syriac and Mandaic use of the word shows. They are the -nvti-â-a -n-muipd or (
aKddapra of the New

Testament, the equivalent of the Babylonian utiikki
liniiiHti. This development of nn we may trace in the Old Testament
where "a spirit of evil," "the evil spirit," appears as an agent of Jahwe;
like the Satan such potencies easily passed into malicious demons.
The Mazzikin which -are prominent in Jewish lore, where they are
the general category for all demons," appear but seldom.
These devils, demons and evil spirits in their juxtaposition recall the
several species so frequently enumerated in Babylonian demonology; e. g.

as listed more than once in the Afa&/M-series, the utukku, sedu, rabisu,
43
ckimmn, labartu, labasu, ahhazit, followed by the liliths. But beyond the
registration of several categories there is no equivalence in name (with one
exception), in definite character." A certain amount of distinction can be
drawn in the Babylonian field, but in our texts no differentiation exists.
Indeed the three species are rather tokens of the several sources of our
particular magic, the Hebrew (nil), Babylonian (1^), Persian (NTl).
The only reference to the "seven spirits" of Babylonian magic is in con-
nection with the sr6a30 (see below).
But it is the Liliths which enjoy the greatest individual vogue in our
demonology. Many of the charms culminate in that objective ;

the other
evil spirits are most often merely generical, anonymous, to whom the
general compliment of a spell must be paid, but the Liliths are definite
terrors, whose malice is specific and whose traits and names are fully
known.
" The view that demons were ghosts of the dead indeed
Opf. dt., p. 482, p. 14.
existed; see Justin Martyr, Apol, i, c. 18 and for later Judaism, Eisenmenger, ii, 427.
They may have been specialized as the spirits of demoniac possession and moral
temptation (see Blau). For the relation of \>nn and irvei'ftara see Baudissin in
,
Hauck's RE', vi, 12 f.

"
So Weber, Blau.
" N. B.
Tallquist, Die ass. Beschworungsserie Maqlu, 1894, no. i, 1. 136, v. 1. 77,
just seven species.

44
For the distinctions between the Babylonian spirits, see Jastrow, op. cit., i, 278;
Thompson, Devils, i, xxiv, Semitic Magic, I, Fossey, op. cit., c. 2.

The genus appears in the Babylonian incantations, as masculine and

feminine, and
lilit, along with an ardat lili."
lilu The two former words
survived in Jewish demonology and both occur abundantly in our bowls,
though the Lilm are only pendants to the Liliths. The origin of the word,
whether Semitic from y*f =
"nightmare, nighthag," etc. with Schrader,
Halevy, et al., or from the Sumerian HI, "storm," with Sayce," Zimmern,"
R. C. Thompson," lies beyond my present scope. Probably as others have
suggested, the resemblance of Sumerian HI to W , "night," may have had its
part in shaping the phantom of Lilith and her troop among Semitic-speaking
peoples ;
but I would suggest that the prime connection is not etymological
but semantic : lit = wind = nn = spirit ;" Lilis and Liliths are specialized
forms of prm."
In the Babylonian the Lilith (ardat lili) is the ghostly paramour of
men, and her realm is the sexual sphere ;
hence women in their periods
and at childbirth, maidens, children, are the special objects of her malice."
Hence in the bowl inscriptions, made out for the protection of homes and
the peace of family life, most often in the name of the women concerned,
it is an amulet against these noxious spirits that is particularly desired.
We may say that the Lilis and Liliths are the demons of the family life.
Texts Nos. i, 6, 8, 9, n, 17, may be referred to especially for the
Liliths. They haunt the house, i 6, lurk in the arches and thresholds, 6 4, : :
one dwells in the house concerned, 11:5. So in the Talmud they dwell in
the beams and crevices, the cesspools, etc., even as in Greek magic demons
45
Ace. to Zimmern, KAT*, 459 = paramour of lilu. Better Thompson. (Devils,
etc., i, p. xxxvii, Semitic Magic, 65), who regards the ardat lili as the more
specialized (e. g. marriageable) lilith, hence the original of the Jewish Lilith.
" Hibbert
Lectures, 145.
"
KAT, n. 460, 7.
48
Semitic Magic, 66: if Semitic, from root rtt, "be abundant, lascivious."
4
Cf. nn in Job 4: 15; the wind-draught easily passes into a ghost.
M The Old Testament,
single appearance of Lilith in the Is. 34: 14, represents a
more primitive stage of the fable than the Babylonian Liliths. She is just one of
the spirits haunting waste ruins.
51
See Thompson, /. c. et seq., who discusses the demonology of marriages with
Jinns, etc.
52
Jewish Encyc., iv, 5i6b. In 29: 6 f. (cf. 1. 9) occurs TB3i nB"2 wvW, "the
evil and the decent lilith"; this recalls the good demons of Jewish lore, 1<31B J'TB
1
,
are given the like habitat." In No. i

they are described as generating off-
spring with human folks, appearing as phantom men and women to women
and men by night. Hence the interesting phenomenon of the magic get, di-
vorce-writ, by which the sorcerer, like a Jewish rabbi, separates these obscene
beings from their prey." Especially do they vent their rage on little
children as the detested offspring of human wedlock; they plague them,

throttle and devour them, suck their blood (e. g. n :
8, 18: 6, 36: 9, Lidz.
5). The name for one of these demons, in No. 36, is "Murderess daughter
of Murderess," and "strangler." In the Jewish demonology the Liliths have
the like fiendish character; Bcmidbar Rabba 16 affirms that they kill chil-
dren." In No. ii the Lilith is associated with the personifications of
barrenness and abortion. The
figure on No. 8 gives the picture of a typical
obscene Lilith ;
she is depicted with loose tresses, one of the characteristics
of the species, cf. 8: 3; cf. Nidda 2^0, Brub. loob. The later Lilith thus
partakes of the nature of the elder lilit and of the Labartu, the enemy of
children."
The Liliths are intimately known, their own and their parents', even
the granddam's names are given, e. g. Nos. 8, n. At the beginning of

57
Wohlstein's text 2416 (= Stiibe) a whole brood of demons is named.
Especially in the case of this species most exact descriptions are given of
58
their foul ways and apparitions, for the Liliths were the most developed
products of the morbid imagination of the barren or neurotic woman,
Eisenmenger, ii, 431 f., and the good and bad sedu of the Babylonian also so the
utukku, Fossey, of. cit., 449.
"
Wessely, xlii, 66, 1. 19: they are bidden "not to hide in this earth nor under
the bed or gate or beams or vessels or holes."
"
See to 8: 7. The separation had to be legally effected, for the Lilith had her
nuptial rights or powers. Cf. the tales of the female Jinns in Arabic folklore.
**
Cited by Weber, of- cit., 255. So also in the Testament of Solomon, ed.
Conybeare, JQR, xi, 16. But not in the Talmud, according to Griinbaum, Zeits. f.
Keilschr.-Forsch., ii, 226.

"*
See Myhrman, ZA, xvi, 147 ff.
57
See Wohlstein's note; the mother's name '0', "little mother," throws light
on a passage in Pesah. 1123. In general these names are epithetical; cf. the demon
Ahriman bar Lilit, B. Bath. 733.
"
See above.
the mother in the time of maternity, of the sleepless child." Somewhat of

the elder and biblical notion of the Lilith as denizen of the desert appears
in the expressions K131 xroa, mm JvW>, 17: 3, 27: 7.
A further development of the Lilith is her assimilation with the witch ;
the descriptions of the species in the Mandaic bowls recall the uncanny
scenes of the witches' nights which are the theme of still existent folklore.
The Lilith is the Baskania, (i. e. witchery) of the Greek charms." The
epithets "cursing," and "undoing," e. g. 34: 13, belong to this phase of the
Lilith-idea.
Very interesting is the similarity of the Semitic Lilith, and in course

of time her assimilation to the psychological horrors which haunted men
elsewhere, especially to the identical forms in the Graeco-Roman demon-
2
ology. I refer to the Lamia,'
the Empusa, the Gello," the Marmolyke
and Gorgons, and the incubi and succubae." In connection with the text
No. 42 which presents the legend of the Lilith-witch, I take occasion to
present the parallel forms of this conception as found in the western
world. This developed myth is a later accretion to the ancient inchoate
ideas of these monsters.
**
For the psychological basis and subjective fact of these apparitions, see
Roscher, "Ephialtes" c. I, in Abhandhtngen of the Saxon Academy of Sciences, vol.
xx (1900).
60
Cf. ekimmu
harbi, Maklu-series iv, 1. 22 (Tallquist, p. 66), and the exorcism,
"evil spirit to thy desert," Thompson, Devils, i, 152, ii, 26; cf. i, 167, 191 ff. The
banning of the demons into the desert and mountains (cf. Mt. 12: 43) is frequent in
the magical papyri, an amulet published by Reitzenstein, Poimandres, 294:
e. g. in
Iva airfh&qre iv nal exe'toe Qvyafievtiqaere
aypioif dpeatv Cf. Wohlstein 2422 (1. 28), .
"go and fall on the mountains and heights and the unclean beasts." As Wohlstein
notes, the latter clause is a most interesting commentary on the anecdote of the
Gadarene devils which asked the liberty to enter the swine, Mt. 8: 28, etc.
81
See at length under No. 42.
62
Daremberg and Saglio, Dictionnaire, s. v.
63
Pauly-Wissowa, RE, s. v.
"
For Gello as a lilith-name and as probably equal to Ass. gallu, see notes to
No. 42.
M
For the incubi see Roscher, Ephialtes, 60. The special demon which is the
subject of this classic treatise corresponds to the male Lili of our texts, but his
vogue is far more extended. He is in form goat, satyr, faun, etc., a rural as well as
a domestic terror.
A long list of species of demons still remains to be considered, most

of which are not much more than names. One of the most frequent and
evidently most dreaded is the class of the f^SSO or xrfoaD. Once they
are spoken of as the "seven 'D of night and day," 16: Seven
7, recalling the
Spirits of Babylonian mythology." Stiibe (p. 59) suggests derivation from
733, "bind," and Myhrmann (p. 350) compares Assyrian kabalu used in
incantations. venture to suggest metaplasis with the Syriac 13^, "hold,
I
seize," i. e. "take demoniac possession of," so that we may compare this

1
species with the Babylonian ahazzu." Cf. Karafa/ipAvetv Mk. g: 18, and the }
terms Kart^fDoi and KO.TOXOI. indicative of supernatural possession.
There are the evil angels,

69
who are called pC5>Hp = sacri, in 4 : i ; the
"angels of wrath and the angels of the house of assembly." We read
of the tbs^D MXI , 37 :

8, rites in which angels were bound to hellish
operations. The word is used of pagan deities in 36: 5 (cf. 19: 13), even
71
as ayye/.oi appears in the papyri. The angel of death who shudders at
the Great Name appears in 3 : 6, Schwab F.
"The Satan" appears and also "the Satans," as in Enoch (40: 7) and
Rabbinic" and Arabic lore. There is no amplification of the doctrine of
" Cf.
Thompson, Semitic Magic, 47.
" etc.
Ibid., p. 43,
**
See Tambornino, De antique daemonismo, 56.
69
Cf. Mt. 25: 41, Rev. 12: 7, "the devil and his angels," and the absolute use of
the word in this sense in I Cor. n: 10, with reference to the myth in Gen. 6. Blau
notes, without citation, an evil spirit Bnpn nil, p. 10, n. 2. For evil angels, see Volz,
Jiidische Eschatologie, 23.
Wohlstein 2422. The editor makes no comment on this or the parallel phrase
in 1.
7: KnB"33 Iran no'X. 'ID'K evidently equals '3So (see below, note 112). The
"house of assembly" recalls the ancient Semitic idea of the 1J?10 in, Is. 14: 13, the
assembly of the gods on the Semitic Olympus, Walhalla having become a conventicle
of demons! (Demons are located in the north by Jewish legend, Pirke R. Eliezer,
iii, and other reff., in Eisenmenger, of. cit., ii, 438.) Or '3 'a avvayayri, eKi&iiaia,
=
may refer to the conventicle of a magical cult (cf. "the synagogue of Satan," Rev.
2:9). But the phrase is probably to be interpreted from a passage in a "Christian"
amulet published by Reitzenstein, op. cit., 295, top 6pKtâ vft&e TO hanfata tgf/KovTa :
JTveifftaTa TJjc fKK^Tjfflac rov irovqpov.

" and an
E. g. Dieterich, Abraxas, 192, 1. 10; so also in the LXX, e. g. Ps. 06: 7,
inscription cited by Cumont Oriental Religions, n. 38, p. 266: diis angelis.

n the head of the Satans," quoted by Weber,
Debarim R., c. 11: "Sammael all
Jud. Theol., 253.

the individual Satan. Once with the Satans (35 :

4) are associated the
KO'BID and i6i3xn, the former a class of seducing spirits (metaplasm of
V NBD ?),'" the latter the almost unique Semitic transliteration of <*i/?o;w.
In 2: 3 are mentioned the uai^jni 'JD, the Fiends and Foes.
The pp'T" appear in association with the J'p'to. The Rabbinic and
Syriac Np't is a meteor, blast of wind, etc. ;
in the Mandaic it has the more
general sense of a plague." The Mandaic has inherited an old Babylonian

idea of the sakiku, "blast," as a demon, and then death-demon. The
Satyrs, D < Tj>B> , appear once, 5 :
4, a reminiscence, as the form shows, of
the Old Testament." The pint? of Schwab G are black devils; cf. the
title of Satan &peMt t
in Epistle of Barnabas, 4: 9.
In Hyvernat's text occurs the phrase tttchtn WJ, which Griinbaum

78
most plausibly translates "the Jinn of Solomon." The word would then
be one of a few terms in our texts which suggest Arabic connections (see
tBTOTt?, PP't?, below). But the reserve is to be made that, as Noldeke

maintained, the root is common-Semitic, and the spread of the word may
well have antedated the Muslim Conquest. We may compare the god
Gennaios cited by Cumont in Pauly-Wissowa, vii, 1174. The &1JJ of 37 6 :
is to be explained from the Mandaic K13U (Syriac K1U Arabic fund),

"troop" ;
devils molest their victims in bands, cf. the name "Legion"
assumed by the demoniac in the Gospel, and the "tribes" ( Nn3lie>) of
demons in 38: 6; also cf. 13: I.
73
Cf. i Tim. 4. i, "seducing spirits and doctrines of devils."
"
So probably read forj'pp in Hyvernat, 1. 4; in 19: 13, <pj;T.
15
Norberg, Lexidion, 55.
"
voc., cf. the sunu zikiku, "roaming windblast," Thomp-
Muss-Arnolt, Diet., ad
son, Devils, For the simile of demons to storms, see ibid., i, 89, and
ii, 4. 1. 27.
compare the etymology of lilith (see above). For the word see 12: 8.
77
But the idea of the hairy goatlike demon which obsesses its victim with
mischievous or obscene purpose is universal. Cf. the Arabic ifrit, asabb, with the
same root-meaning; Wellhausen, Reste des arabischen Heidcntums, 135; Baudissin,
Studien, i, 136. The same phenomenon is abundantly vouched for in the Greek
demonology see Roscher, Efliialtes, 29 f., for the goatlike form of the Ephialtes,
;
and p. 62 for its epithet pilosus; and compare Pan and the Fauns. See Roscher, note
28sb, for similar representations in the superstition of India. In 5 :
4 the satyrs are
represented as haunting a particular stretch of road.
**
Probably to be read in 37 : 10.
In 15: 6 and Myhrman 1. 2 are found the pIT. The second 1

is sure in my text; Jastrow's and Levy's lexicons give the word as a
variant to SOW , "ostrich," but doubtless the former is the correct spelling ;'"
the root is onomatopoetic (cf. bV 1
, and English ''howl" and "roar"), con-
noting a howling creature and was applied to the ostrich so the Tosefta
(see Jastrow) ;
but in the Targums it generally translates the Hebrew D"V,
D'Jn , the uncanny creatures typical of desolation. In the Syriac, N11T
is jackal, translating D'in. But the Rabbinic references indicate that it
was rather a fabulous than a zoological species, akin to the liliths, satyrs
and vampires that haunt ruins, and this connotation appears in the Syro-
hexaplar to Is. 34: 17. translating tVTV by tniT while Symmachus gives ,
This equation gives the key to our present word. The Babylonians
'./"'<! .""
80 *
represented their demons in uncouth shapes of birds and animals.
Besides the use of certain generic terms, such as XQVy, "oppressors,"

there remain several rare or obscure species: the '3Db, also 'QXab, probably
metaplastic for battala, "undoer" ;

the NJKO^ (alongside KJKDD) No. 20,
probably from root Cl^ "curse,"" or a form of the Targumic Xit'tS. "shade-
demon." The pt3BB> in Hyvernat, 1.
3, for which Griinbaum (p. 221) cites
the Arabic sifut, species daemonis, is probably to be read ptDDB*, "plagues"

(see p. 80). For the 'D'3, possibly "familiar spirits," see to 6: 2.
There are also names of individual demons. Some can be identified :
the KJVatsn, corresponding to the Arabic ghul (see to 8: 2) ;

10 a depo-
K
tentized deity. Some are recognizable epithets : 8H3K 3 :
2, wane 37 : 10,
nne> Schw. F. Others defy etymology: f|ipmpnE'N Pogn. B, npon 34: 10
(q. v. for a possible interpretation), Enn 3: 2, JVjnon Schw. G.Long lists of
such obscure names are found in Schwab F and G ;

these are probably on a
"
According to Jastrow, Lagarde's editions of the Targums have everywhere this
form ; 1'SlS' appears as a variant in one place.
*
See Field's Hexapla. N. B. the interpretations of the uncanny creatures in
this passage as demons by both the Greek and the Targum.
**
This word is to be distinguished from I'll, an eye-disease (see below) ;
because of the uncertainty of the spelling of the two words the 'Til at end of
Schw. G may be the one or the other word.
"
Cf. the Syriac ttiixv.
" See Pognon, Inscriptions semitiques, 82; Clay, Amurru, 162.
Stiibe, 1. 4.
par with the mystical names of the angels (see 13)." Finally we may
note the blanket- formulas for demons who are named and who are not
named, and which have their parallel in the Babylonian," and in the Greek
magic."
There are comparatively few certain references to ghosts; the pnn,
etc., as spirits of the dead, may include them." One case in point is found
in No. 39: "charmed the lilith that appears to her .... [in some shape] ;
charmed the lilith that appears to her in .... [the shape of ?] Tata her
niece; charmed all the defiling ghosts, xnsioi, that have entered, which
appear to her in dreams of nights and visions of day." Here a definite

ghostly apparition is really a diabolic delusion. Also Nos. 20, 25 contain
general charms against ghosts. One technical term for ghost possibly ap-
pears, VBfJyp (see to 8: 2}. The last of Wohlstein's series, 2422, appears
to be directed against ghosts and
an interesting example of necromantic
is
spell. Familiar names are given to the spirits and they are cajoled to do no
harm. Also in Wohlstein, no. 2422 appears the 1JVD soa'p JTO nn. m
There is constant reference to dreams (Kob'n ) and apparitions ( xrnoi,
which are the milieu of demoniac and ghostly apparitions, cf 7
KJ'Tn ) ," . :
13; hence U5W 'Pi "disturbing dreams," in which phrase the noun is
,
practically personified a category of evil spirits. We have such a com-

bination as: NWni Kntoun trntnn (Pognon A), in which 'in are impure
conceptions of the night (cf. D^n in Syriac) ; the second word, which
Pognon does not explain, is doubtless the Talmudic "mtr, "leaper," exactly
the Ephialtes of the Greeks, a kind of incubus." This distinction of the
dream from ghost or demon represents a later psychology. Charms against
dreams are frequent in the Greek papyri thus against ;
* This names to demons may be in imitation of Persian

giving of unintelligible
diabolology; see Jackson in Geiger and Kuhn, Grundriss d. iranischen Philologie,
iii, 659, listing 54 individual demon names.
*
Thompson, Devils, i, 153.
* E.
g. iatfi6viav KCU pi) bvofia&fievov , Pradel, Griech. u. siidital. Gebete, 22, 1. 2.
* For a
typical Babylonian incantation against ghosts, see Thompson, Devils, i,
37-
" For
oneirology in later Judaism, see Joel, Der Aberglaube, i, 103.
*
See Roscher, Ephialtes, especially p. 48 f. for the etymology.
*
Wessely, xlii, 31, top.
OF ;i QvfaiKTtjpiov mj/wzTO^Maf npof iJaf'/iovaf, Trpof âvraafiara, Ttpbf vdaav v6aov icai
Trdtfof ; another against enemies, robbers, etc. and f5/3ouf and âvraafiara ot*>jv.
These dreams and the similar panic fears of day and night are also referred
to in extenso in Gollancz's Syriac charms..
(2)
Respectable or "white" magic includes not merely the laying of evil

2
spirits but counter magic' against the machinations of hostile sorcerers.
Just so the Babylonian Ma&/M-series devotes itself to the rites of destroying

the witch by means of simulacra which are consumed in the fire; the
Greek magic has the same defensive purpose. The Mandaic texts recall
somewhat of the ancient dread of witches with their description of those
uncanny and obscene persons, and, as I have noted above, the witch and
the lilith are practically identified.
It was most efficacious if the sorcerer were known so that he could

be named and the "tables turned" upon him by casting upon him his malign
arts, for no curse "returns empty." Such a case appears in Schwab G;
all the evils that have fallen on the victim are bidden to fall on the head
of KDK "13 STD1S. But examination of the name reveals that it is fictitious;
NTD1K means "spellbinder" and SOX simply means "mother." The writer of
the bowl has satisfied his client by assuming that he knows the adverse
sorcerer's name. It is nothing else than the legal "John Doe." In like man-
ner, in Wohlstein 2416, all evil works, etc., are commanded to return
against their instigator.
But inasmuch as the sorcerer's names are not generally known, the
incantations content themselves with listing the various kinds of magical
practices and putting them under the potent spell. The 5wr/>M-series
illustrates the prophylactic practice; for instance, its third tablet" is con-
"
/&., 42.
**
/6., 64. Dream-magic was highly developed among the Greeks; we have
charms for sending dreams, bveipo-rro/ivoi e. g. Dieterich, op. cit., 191, 1. 15. Magic
,
is required as an antidote. Hence dreams are listed with other maleficent agencies,
e. g. :
irvebfiara xftltvia, a/iapriai, 6veipoi, bpnot, flaaitavia; Wessely, xxxvi, 8l, 1. 8l.
*
Probably technically expressed by 1'^3'p.
*
Zimmern, Beitrage, 13.
cerned with breaking every possible kind of ban

(mamit) that may have
befallen a person. Hence a recurring phrase
in the praxis of the fifth
tablet: "maythe curse, the ban, the pain, the

misery, the sickness, the
grief, the sin, the misdeed, the impiety, the transgression, the sickness,
which is in my body, be peeled off like this onion." We mark here the
union of curses, etc. with evils of the flesh, just as they occur in our bowls.
Accordingly we find exorcism effected with this prudent intention
w"
against payo, etc. ; penn (+ pna),"* "black arts," perhaps generally
with the sense of poisoning, = â/j/MKOTnxm;
95
xnnD , "sorceries," 39
M
:
4 ;
KJVip, "invocations." (the singular mp in 16: 10), the ImK/.âctf or icpn)

7
>.o}w of maleficent magic," also termed the 'pi tfSpra. There are the
various terms or kinds of curses, the mamit of the Babylonian, the bpnoi
of the Greek magic ;

the Unoi?, especially in Pognon's Mandaic bowls,
where the authors of these bans are specified, e. g. no. 15: father, mother,
prostitute, foetus, laborer, master who has defrauded him, brothers ;
also
the frequent 'HTJ, maleficent "vows" and the NQ'in, which is the Syriac
Christian equivalent of avd&e/ui, perhaps also Ti^K (Wohlstein, 2426: 5).""
This listing of the bans and their originators has its abundant parallel in
the Babylonian magic ;
e. g. the third tablet of the Surpu-series, already
cited, in which all possible kinds and origins of curse are listed in 165
lines: of father, mother, grandfather, grandmother, brother, sister, etc.,
posterity, infant." The unborn child, naturally regarded as homeless and

miserable, hence a malignant wraith, is classed in the Babylonian magic
M * For
this and following technical names for sorcery, see II, beginning.
94
Cf. the Latin equivalents, nefaria sacra, maleficia. artes nefandae, malae artes;
see Abt, Die Apologie des Apuleius, 30.
* But tyappaKov survived in a good sense in
So in the Syriac,
7: 13. also in
literature with magical tinge, e. g. in no. 30 of Bishop Serapion's prayers, "Thy name
be a $. for health and soundness." For an extensive discussion of the word, see
Abt, Apuleius, 112. It is formally impossible to distinguish between the words
"sorcerers" and "sorceries," except in the Mandaic. Cf. the use of the adjective
tnin, 39: 6.
* For these words see the convenient
summary in T. W. Davies, Magic, Divin-
ation and Demonology among the Hebrews and their Neighbors, 44 ff.
**
See above, II. Pognon was the first correctly to interpret this term, B, p. 19.
* own work.
In 2 : 6 we find Hfimrw, snntr, Kni'M, used of the "white magician's"
"
A similar list in Ellis 3 = Schwab B. In the later magic these classes are
listed in exorcism of the evil eye.
as in the Mandaic citation with the causes of ban, and so too the hierodule
100
or prostitute. The difference between the Babylonian mamit and these
KHDI^ is that the former has rather the sense of taboo, the latter of a
1
malicious curse effected under foul auspices.
Then 1 "
there are the "names," e. g. 16: 8. KnTOie 1
,
of hostile invocations,
and the pTO "words," curse formulas, including the informal imprecation.
,
Compare "the evil word" of the witch in Babylonian magic,"" and the
10*
current Babylonian phrase, "the evil mouth, the evil tongue, the evil lip."
The Talmud has the principle, "None open his mouth to Satan.""* By a
natural passage of thought the tongue and the mouth come in for exorcism,
e. "Bound and held be the mouth, and bound the tongue, of curses
g. :
Bound be the tongue in its mouth, held be its lips, shaken .... the teeth
1'
and stopped the ears of curses and invocations." The binding of the
tongue is a frequent element in the Greek magic some thirty of the naradta/toi ;
in Wiinsch's Appendix of defixiones to the Corpus Inscript. Attic, are for

10
binding this "unruly member."

Further objects of exorcism are the Ti, "mysteries," the sacramental
rites of maleficent cults; the NmDSK (Stube, 1. 2) and noa (Wohlstein,
"
2426: 5), enchantments effected by priests (pen). A unique word in 1
its use in the bowls is Kno^tc, found coupled with the above terms. Halevy
10 *
and Wohlstein compared form IV of the Arabic verb and rendered it as
a delivery to evil. But it is to be compared with the Targumic lOptfK, used
100
Jastrow, op. cit., i, 367, 373.
101
So the Greek Kartiieofiot and the Jewish ,
collection of charms in Thompson,
"Folk Lore of Mossoul," PSBA, xxviii-ix.
w * Cf.
the names of Hecate in the Greek Karaiea/toi, e. g. Wunsch, Antike
Fluchtafeln, no. I.
1M
See Jastrow, op. cit., i, 285.
*
Fossey, op. cit., 50, with citations.
"*
Berak. iQa, 6oa, Ketub. 8b; see Joel, Der Aberglaube, i, 70 (but rationalizing),
and Blau, op. cit., 6i,,with Talmudic instances.
"
L :
dz., 4.
*"
Deissmann, Light from the Ancient East, 307. An amulet of later age
(Reitzenstein, Poimandres, 295) analyzes the evil tongue into the lie, accusation,
magic, sycophancy.
"*
So rightly Stiibe the heathen priest was, and at last appeared exclusively
;
to be, a magician. On the second of Wiinsch's Fluchtafeln is the design of an altar.

"*
Comptes rendus, IV, v, 292; ZA, viii, 336.
in Targ. Jer. to Lev. 8: 28, etc., in sense of dedication, = 1n. Its counter-
part is found in the Mandaic system, where the N'JKO^B' are the T#.OI,
111
and it is the exact equivalent of the Greek retenfr, the (magic) rites. Also
112
the usual terms, the nD's, the "hyp, "countercharms," the Ô"p, etc., all
are listed for exorcism.
More obscure are the NrnnD (Ellis 3: 10) = "hidden arts" with
which may be possibly compared the turns? of Schwab R, and Wohlstein,
2426: 6."' Also the snaip^ (once NnaipnC'X ) have aroused question.
Schwab proposed f\pB>, "envisager," of the evil eye; Stiibe, Wohlstein,
Lidzbarski, connect with the root "to knock", (cf. *ipE> used of a Lilith,
IM
ii :
6). This meaning is corroborated by the amulet of Lidzbarski's just
cited, where it is parallel to X3in and N'ip(l. n ff +) wasting and mishap.

But from its peculiar intensive form I think the word must have some con-
nection with magic arts ;
cf . the modern spiritualistic knockings and
rappings.
Probably the exorcism in the fragment published by Schwab, PSBA,

xii, 299, from sin and guilt (Knxt3n, KD'B'N), immediately after "arts" and
110
Brandt, Mand. Rel, 120, 170; Mand. Schr., 8, n. 5, 36, n. i; Noldeke, Mand.
Gram., p. xxviii.
111
Dieterich, Abraxas, 136. Stiibe (p. 37) first offered the explanation given
above. Pognon discusses an obscure phrase in his bowls JUKHD^BW '13'nB (B, p. 49),
translating "and their adherents." Lidzbarski treating the same phrase (Bph. i, 94)
rightly takes exception to such a form and translates, "I deliver them," which is
unsatisfactory. Probably our noun is to be understood here, reading the nominal
suffix 11 for the verbal fU . Our word may be a translation of the Greek rtterii;
but Robertson Smith's note on the mystery idea involved

n. b. in aslama (he might
have added the Hebrew O'D^B ), Rel. Sem., 80. 1
""
Noldeke, 7.. f. Keils.-forsch., ii, 299, animadverting upon Hyvernat holds that
KID'K, translated "prince, angel," always means "charm." Now the parallelism in
Wohlstein 2422 between KJWJ3 wan >1D>K, 1. 7, and '3 'zi 3Sn, 1. 15 (see above,
n. 70), appears to approve Hyvernat, while in the Talmud 'K "genius, angel" =
(e. g. 'Jnm ', angel of nourishment). But Noldeke's etymology is doubtless right;
a genius to be invoked was himself called an incantamentum. A proof of this is
found in the Mandaic amulet published by Lidzbarski in the Florilegium dedicated
to de Vogue, p. 349, in 1. 29 f. (not understood by the editor cf. 1. 210), where Hibel
Ziwa is the NBB-m SIBJ, "the True Charm"; 'i = KlB'p = 1D'K. Cf. the Mandaic
genius "Great Mystery."
"'
Wohlstein: "bose Schickungen" ;
or it may be related to Assyrian sataru,
sadaru, "write," of a written charm.
"*
So in a Babylonian text, of demons : "The man they strike, the women they
hit," Fossey, op. cit., 282.
"vows," with which compare the 55*2 DjrB'K in his text 18, is exercised M
against practices which magically placed "sin" on the shoulders of some
innocent person. Compare the symbol in Zecharia's vision of the removal
of wickedness and its curse to the land of Shinar (Zech. 5). But there
is doubtless a reminiscence here of the old Babylonian forms in which a
sense of personal guilt appears in the incantations; so frequently in tablets
5 and 6 of the ^wr^M-series, e. g. 5, 1.

77 ff., where the summary is made of
"the curse, the ban, the pain, the misery, the sickness, the ailment, the sin
(ami), the misdeed (serti), the offence (hablati), the transgression

(hititi)." The above would be the only case then of a sense of sin in
our but from the point of view that the sin has been inspired by a
texts,
demoniac force. Heitmuller pertinently remarks :"* "Die Siinde ist ein Art
Besessenheit." And so sins are listed in the Greek objects of exorcism, e. g.
116
irvci'ftara xd6via, afiapritu, ovcipoi, opuot, flaoiiaviat.
The malice (SWD = xnsOD") of Lidz. 4 is the enmity which magic

could conjure up against an enemy, a dreaded means of revenge, and very
frequent in ancient magic. Compare the Jewish charms from Mossoul

having this specific object,"' and for the Greek world the Cypriote leaden
11 '
by Miss L. MacDonald, in which the gods are constantly

tablets published
invoked to suppress the wrath and anger and power and might of the
adversary.
*
A tablet to provoke such malice against an enemy is no. 2
11
120
in Wiinsch's small collection. The K"3 b'D or pe3 ^n (30: 4) is a
summing up or personification of all this kind of evil potency.
Particularly dreaded were the material means of sorcery, amulets, etc.,

which themselves came to be personified into evil spirits. The most
m
frequent of these objects of exorcism are the noin (sing. KmDin), small
stones, beads, etc., carried singly, or on strings and necklaces, primarily
used as amulets, but coming to possess at least in the Mandaic superstition
*"
Op. cit., 307.
"'
Wessely, xxxvi, 81, 1. 1443 ff. (the Paris Papyrus).
117
Thompson, PSBA, xxviii, 106, 108, etc.
m Ib., xiii, 160.
"'
Cf. the charm in Wessely, xlii, 60 f.
"*
See the editor's comment, p. 8.
** Mand. Gram.,
For their character as spirits, see Noldeke, 76.
a baneful influence."
2
We might think of the manipulation of, for instance,
an opal to bring another ill-luck ;
but probably the objects are more obscene,
joints of dead men's bones, etc. Their standing epithet is "impious,"

WViTt 'n ,
and we read of their "tongue," e. g. 2: 7 The Nnpjy , "neck-
lace charms" are exorcised in like
2*
also the
m
manner,* pa'tf (15: 6, q. v.) ;
NS'3 , "pebble," Ellis 3: n, would belong to the same class, but it is prob-
ably to be read NDia.
The magic bowls themselves are among the evil influences (7: 13,
perhaps Ellis /. c."), and so the magic knots, ne<p 7: 13, and Hp'jj (?) ,
34: 10. There is one reference to the magic circle of the doctors of sorcery,
126
x^toi isrn, and to the use of wax, trrp, both in 39: 7 (q. v.). The
<no of 7: ii (q. v.) and the *ni of Pognon B, no. 27, may be explained
like tstn = circles. The 'B'T of 7: 13 (q. v.*), entered between the "arts"
and "bowl," may be the hairs of the victim as used in magic.
"
The museums of antiquities possess many such necklace charms, which are
often composed of stones of the shape of a drop or an eye prophylactic against
the evil eye? See for example, the illustrations to the art. "Amuletum" in Daremberg
and Saglio, Dictionnaire des antiquites grec. et rom; El worthy, The Evil Bye, fig.
21. For the use of stones in Babylonian magic, see the 3d tablet of the Labartu-
series and Myhrman's note thereon, ZA, xvi, 151 cf. Jastrow, op. cit., i, 338, and ;
Thompson, Semitic Magic, p. Ixiii. In Syriac iBW

is also used of the joints of the
vertebra =
the sappu of the ass as prescribed in the Labartu texts. With this cf.
the prescription of parvum asini freni anulum in digito portandum, Cyranides ii, 15.
6, Mely and Ruelle, Les lapidaires grecs, Paris, 1898, quoted by Tambornino, De
ed.
ant. daemonismo, 83. The mystical properties of stones in Egyptian lore is well
known, and they were associated with the metals and planets see Berthelot, Les ;
origines d'alchimie, Paris, 1885, 47, 218 ff., etc. For the use of stones and bones as
prophylactics against the evil eye, see Seligmann, Der base Blick, ii, 24, 141 ff. For
Hellenistic references and bibliography, see Abt, Apuleius, 115. Buxtorf and Levy, in
their dictionaries, s. v., and Griinbaum, ZDMG, xxxi, 263, understand these charms as
pearls or corals.
121
Cf. the Ai'tfof fidyvt/f irviuv, see Abt, op. cit., 115, 121, and n. b. the baitulia
described as ).i$oi l/j^vôi by Philo of Byblos, Eusebius, Praep. evang., i, 6.
'**
Once, as though misunderstood, masculinized. 'p3N, 12. 9; also ttnpJN.
25
For these articles see Krauss, Talmudische Archaologie, i, 203 ff. ; Blau, op.
cit., 91.
**
For the Babylonian ideas of the virtue of the circle, see above, 8. Choni,
the famous rainmaker in the Talmud, was called ^JlJ?Dn the circle-drawer, because
,
of his use of this device, Taanith 3:8; see Blau, op. cit., 33. According to Joel, op.
cit-, i. 33, Choni was an Essene, but he appears to have stood in good repute with the
orthodox.
To that very malignant potency, the Evil Eye Nature's endowment

of sorcery there is comparatively little reference in the bowls, although
in the later magic of East and West it is often the chief, if not the sole
121
object of exorcism. The longest pertinent passage in the Nippur texts
12 '
is 30 :
3 f . : "the eye of man or woman, the eye of contumely, the eye that
looks right into the heart." By the word KtKDl Pognon, B, p. 41,
thinks is meant one who Or from its idea of "beckoning"
casts the evil eye.
may it be connected with the malicious "putting forth of the finger," e. g.

Is. 58: 9 and cf. possibly Code Hammurabi, 123. Griinbaum is doubtless
128
right in holding that among the Jews the evil eye was of a different char-
acter from the western Jettatura, referring rather, as also in the Old Testa-
ment (cf. also Aft. 20: 15), to the moral powers of envy, hatred, and so
forth ; the evil eye is rationalized and moralized. Wellhausen also notes
the connection of the evil eye and envy in early Arabian thought.
(3)
We come now to those objects of exorcism which to modern science

and "common sense" appear as natural physical or psychical maladies, but
which ancient thought regarded as actuated by demons, even to the extent
that the malady in question was personified as an evil spirit. It is a question
how far we have in this phenomenon the survival of ancient animism which
peopled the universe with spirits good and evil, and how far in the fin de
sicclemagic of these bowls we have the result of a (poetical?) personifi-

cation of evil which comes to be taken as real by the superstitious mind.
The ancient demonology survives but
it is reinforced by the hypostatizations
and personifications of the play and fancy of the later mind, working some-
times in the field of a worse superstition, sometimes at the service of the
1
free and philosophic imagination." In the Old Testament the Word, the
m For Talmudic notions, see Blau, Zauberwesen, 152; Joel, Aberglaube, i, 74.
m A Palestinian
amulet published by the writer in JAOS, 1911, 281: "from the
eye of his father, mother, women, men, virgins .... ailment and shame and spirit
and demons."
"*
ZDMG, xxxi, 260 f.
"
Reste arab. Held., 143.
M1
Cf. the issue of the Platonic Ideas into the Gnostic Aeons.
Spirit of Yahwe, even his Sword (Am. g: 4, cf. Gen. 3: 24), are person-
ified; the evil spirit of Yahwe (i Ki. 22) becomes in the end an evil spirit
antagonistic to its origin; the sevenfold gift of the Spirit in Is. n, 2,
Greek text, issues in the Seven Spirits about the throne of God, Rev. i :
4.
And Wheels and the Beasts that accompany God's

so the Chariot and the
2
theophany came under the same treatment of mystical personification." It
is a similar phenomenon that we find in the Testament of Solomon the ;
seven demons brought to book by Solomon give their names as "Deception,_
Strife, Battle," etc. or the thirty-six elements (oroixeia") are hypostatized

1 "
into moral essences; and in the same manner the Church personified the
Seven Deadly Sins, which the Protestant Spenser dramatized in his perfect
poetry. For various psychological reasons there was an increasing multi-
plication of the evils against which exorcism might be practiced ;
not only
specific Tiu the Babylonian fiend of headache, but diseases

demons, like
under other names, and social evils such as enemies, loss of property, shame,
might be exorcised. Probably the more intelligent man regarded this as a
rational substitution for the elder demonology, while to the superstitious it
merely meant more demons. At all events in the later magic we find more
of the hypostatization of natural ills how seriously it is to be taken is not
always certain, and their commonplace names are simply given, whereas
the old Babylonian magic would name the demoniac germ of the malady.
Hence in our lists of exorcised ills we have in addition to the actual devils,
already catalogued, series of evils which are somewhat on the borderland of

diabolology. The old exorcisms still are effective but the old demonology
is not ample enough ;
a man wants to exorcise headache, while he may be
Probably too as the exorcist ("medicine
skeptical as to the existence of Tiu.
man") was also the physician, and medicine was born out of magic rites,
we may observe in the naming of the actual maladies an intrusion of the
1 "
rational spirit.
JM
So the "thrones, dominions, principalities, powers," of Paul (Col. i 16) ; :
not only Gnosticism worked out this line of thought but also the Church took this
heavenly hierarchy seriously.
*
JQR, ix, 24, 34. So in Hermas, the vices of the tongue are called taiftfota
(Kara)M\ia, etc.) Mand., ii, 2: 3 ; cf. v, 2 :

7; xii, 2: 2.
'**
Ahhazu becomes the name of a certain fever (a "yellow" fever), Kiichler,
Beitr. z. Kenntniss d. ass.-bab. Medezin, 61. N. B. the assignment of the several
In the Babylonian we find cases in the magical texts of the summariz-

ing of specific maladies along with the demons. A long and interesting
1 "
example is presented by Jastrow. The series is introduced by a list of
physical ills contortions, broken limbs, affection of liver, heart, gall-

bladder, etc. Then follow the evil eye, curses, calumny, etc., and then
certain named demons; the text is an interesting predecessor of our inscrip-
tions except that it places the maladies first. Is this the consequence of a
rationalistic tendency? In the texts published by Kiichler we find semi-
magical prescriptions for diseases alone.

The New Testament gives a first-hand insight into the popular demon-
ology of a representative portion of the oriental world at the beginning of
our era. We find there devils of dumbness and deafness and blindness
(Mt. 12: 22,Mk. 9: 17, etc.); one woman had "a spirit of infirmity,"
Kveiifia aodeveiaf , Z,w. 13: n; Simon's mother-in-law was seized with a great
136
fever and Jesus rebuked the fever, e^frifaiacv r irvpeT<f> even as in another
case he rebuked the wind. And Jesus gave his disciples power "over un-
clean spirits to cast them out and heal every disease and every malady,"
Mt. 10.-
In the Egyptian magic there is the like identification of diseases with
1 " of a
demons, and the Greek magical papyri are full of it. Cf. the title
charm given by \VeSSely, (pvfaKTfjptov cuftaro^tvâ^ Ttpbf dai[tova<;, Trpb^ QavTaofiara,
irpbf vaaav v6aov Kal mitfof ,'" samples of Syriac charms published
So in the
by Gollancz"' we have the same summarization of "all manners of diseases"
along with the demons, e. g. p. 79: Exorcised, etc. be "all demons, devils,
phantoms, every practice, all temptations, unclean spirits, cruel dreams, dark
demons, asakku, namtaru, etc., to the different parts of the body, head, throat, etc. ;
Myhrman ZA, xvi, 146.

"" As Jastrow says, we gain here "a further insight
Rel. Bab. u. Ass., \, 367 ff.
into the connection between the medical calling and that of the exorcist." Other
examples, Thompson, Devils, i, 17, 145, etc -
" = Hebrew 1J?J.

"'
An angel ayye/lof, of fever, et al, appears in Byzantine charms; see Reitzen-
stein, Poimandres, 19. It isthe Rabbinic HiD', discussed above, n. 112.
"*
See at length Conybeare, JQR, viii, 583, etc.
"*
Cases cited by Budge, Egyptian Magic, 206 ff.
140
xlii, 39, 1. 589-
"'
Actes du uieme Congres des Orientalistes, Section 4, 77.
1 "
apparitions ;
fear and trembling, terror and surprise, dread, anxiety,
excessive weeping; fever-panic, tertian fever, all kinds of fever, febrile
ills, inflammations, etc. ; when a child troubles its mother with pains of
travail ;*" tumors, pestilences, .... all pains and all sicknesses, all. wounds
and all oppositions, surprises, revenges .... the nine sicknesses," etc. And
Vassiliev has published a number of Byzantine charms directed especially
" 1
against specific diseases, the first of which is a general panacea <VJ/"f" ty"? :
irdvTa ra dudptfaTa Kvel'/jara, r/ ftaaKavia, f/ <j>ap[iaKeia, f/ Qofteptafibf, ;/ <j>pin>/, i/ irvperof,
1 ^ Kovqpbv, voatpbv, Kuyov, oe/.t/viaKur,

fl 7T//3oi>Xoj' I !/ awavrq/ia f/ fj ;/ Tvty'Abv, r/ !i>M~Anv, i/
fj fifj'&fi^ (sic) fidvarov, ?/ dôtol'fievov, ij [lofxpvi'ftevov, if dpaev, )j df/'/.v, // voat/fidruv
(sic)
The most common of the demoniac categories bearing upon physical

maladies are those with the general significance of "stroke, plague" : KJMJ
especially epidemic disease, NB31B>; ""JOB, and n. b. rpyJB 16: 10; Km no,
Mand. Kfvno; D'B> (t3lB>?) 34: 10, 39: 4;"' also the SDDH, "sufferings.""
Cf. Ps. 91 :
5, a psalm and a verse which the Jews regarded as a valuable
phylactery, and Ps. 89: 33. The NriB1p' E>

l
treated above may be included
here, = paifta/ia.
It is a minority of the bowl inscriptions which refer to special diseases.
Of our texts Nos. II, 16, 24, 29, 34, are of this character; so also a clause
in Lidzbarski 5 ;
lists of diseases appear in Wohlstein 2422, apparently
49
mostly cutaneous affections,* and at the end of Schwab G.
141
Fears are a frequent object of exorcism in the Greek magic, e. g. Wessely, xlii,
64, and collation of the subject by Tambornino, De ant. daemonismo, 58, 65 f.
1. 25, ;
see also Dieterich, Abraxas, 86 f.

M>
This in earlier magic would have been ascribed to the jealous Lilith.
144
Anecdota graeco-bysantina, i, 332.
148
Cf. Dieterich, Abraxas, 196, 1. 21, etc.; explained by Pradel as of a demon's
occurrence, Siid-ital. Gebete, 96. So in Schwab G, snnp, and cf. use of verb =- nip.
""
For a survey of the Hellenistic personifications of disease, see Tambornino,
op. cit., 62 ff . ; e. g. insanity
=
Mania; Febris, etc.; also see Reitzenstein, Poimandres,
19, Wendland, Die hellenistisch-romische Kultur, 125.
147
Cf. the prayer of the Bishop Serapion directed against vaaa nti.^, iraaa fiaarit;,
....
p&Tfiafjia in Wobbermin, Altchristliche liturg. Stiicke, in Texte u. Untersuchungen,
,
N. F., xvii, 2, p. 13.

"'
The NDKDn, Schw. M:
17, right after "arts" and before B"3 ayvx may refer to
tortures inflicted by magical operations.
"'
See Frankel's criticism of readings, ZA, ix, 308.
We find listed general names of diseases, e. g. "C'p 'Jmn, '3'3,
a large number of cutaneous diseases: N31J, rrnn, rmsn, snisan, sonn,

lso
DiD-in; a series in 24: 2: XJVTN, HJ1S, Kn'E'K, probably fevers. In Schwab
G we read of np'N (= Wohlstein, np\ "fevers"), ^3n, so^y, xne"x and
151
scnC'N (neo-Syriac. malarial fever). xonj? ("swelling"?), KriSinc? ("con-
15;
sumption," Rabb. nsntr) "t"a <o (?). xmyE, n: 2, is possibly "fever/'
The demons referred to in 34: 10 (q. v.~) may be the spirits of cancer,
"
tumor of the eye, dysentery, and in 1.
13 palsy of hand and foot.
1
A long
list of fevers is presented in the first of Gollancz's Syriac charms.
In the Berlin bowl 2416 Wohlstein reads a certain affection as Til
Nntra, translating it "boser Fluss" ;

Sttibe reads it '3 Til, interpreting
it, by a desperate solution, as the sacrificial jugular vein which he supposes
was used as a maleficent charm. Jastrow in his Lexicon gives both Til
and IIT, = leucoma of the eye (again the same confusion of 1 and 1
1 "
as in the word SIIT discussed above), The correct spelling is Til
and it is closely related to D'HUD , "blindness," Gen. 19: n, 2 Ki, 6: 18.
1M
The root is parallel to 113 "be clear, bright" (cf. the Assyrian) ;
the
sense of blindness in connection with this root arose from the fact that
the sun produces blindness (eye-diseases are most common in the Orient),
or from the dazzling sensation suffered by those affected with certain

optical diseases.
No. 29 :
7 we have a characteristic magical prescription for a woman
who is exorcised from the various categories of devils and charms
150
For these and the following terms, see Glossary C.
"'
A disease asu in Assyrian, Kiichler, op. cit., 131, 197.
"' Frankel (ib., 309) eft.
Wohlstein, dropsy or urinary affection?
2422: 20,
Hull. iosb, and explains as "water from which a demon has drunk." It may be the
eye-disease known to the Jews as "water," see Preuss (cited in next note), p. 305.
151
For the diseases in the Bible and Talmud see Jewish Encyc. art. "Medicine,"
and iv, 517 f. for demons of diseases, with bibliography, viii, 413 f. ; noteworthy
treatments that have since appeared are Krauss, Talmudisclie Arch'dologie, i, 104,
J. Preuss, Biblisch-talmudische Medezin, 191

1 (with extensive bibliography), while
of the medical
Fishberg, The Jews, 1911, cc. 13-15, may be consulted with profit. Many
terms in the bowls are not to be found in the Jewish literature.
IM
"Yarod" disease, see Preuss, op. cit., 308.
For this He notices also the eye-
disease T1, a form of our word, p. 310.
>M Ab. Z. I2b,
The Talmudic formula against blindness, Shabriri, briri, riri, ri,
etc., is formed from this root.

and then from soa'a a menstruation malady ( ?)

, then are mentioned ;
Nian XHJ31 which are evidently the causes of feminine irregu-

xrtoao
larities, followed by 'DIB, "pollutions" (fluxes?), and the t6fl'J .12, probably
epilepsy. In a badly arranged series in No. 16 we find (1. 9) the ns nn

"^31. literally "the spirit (= breath?) of stench and asthma," i. e. of the
foul or labored breath symptomatic of diseases (see ad loc.}. In n: 3 f.,
again a charm for a woman, after the list of demons appear xmpj? and Kr6an
which we should translate "barrenness" and "bereavement," understanding
them as personified."* But in the parallel Mandaic text of Lidzbarski's
(see to No. n) bereavement has become a Lilith (*n*W Nnioxn, 'H =
takkaltd). Which is the original of these forms? In 34: 10 xnopi pnjnK
might be rendered, "ugliness and distortion," with which compare the
1"
charms of the Greek youths in the papyri for health, good looks, etc.
Another class of evils are those of a social nature. So poverty NniraD'D,

figures in 34: 12, but from two other passages we see that it is the hostile
witchcraft that would effect poverty in the victim's life which is exorcised:
'! mDK, "the genius of poverty," 16: 10, and Lidz., 4: snps Nmpx piB'n
'Ef\, where "distress" and "sickness" are epexegetical to "invocations."

Again in 34: 12 is found an exorcism against, all kinds of losses: XJ'T
K3irn sODim .njnr in 7: n are troubles involving shame.

15*
We mark that the rationalization of maladies had not gone very far;
the decadent Babylonians were satisfied with the exorcism of devils and
witchcraft and avoided the diagnosis of diseases. For modern magical
practice in this field see the collection of Jewish charms published by R.
C. Thompson, "Folklore of Mossoul," PSBA, 1906-7. In these the spirits
have fled, but the ancient magical practices remain effective.
Cf. the constant personification in Greek magic of
E. g. Dieterich, Abraxas, 197, 1. 3.
Cf. the 15?S1 anna of my amulet published in JAOS, 1911, 281.

is- PROPITIOUS ANGELS, DEITIES, ETC.
In the Babylonian exorcistic system the beneficent

gods and spirits
were arrayed and invoked against the demons and ills that affected human
kind. Jastrow gives a specimen of such an invocation of some twenty
1
deities and discusses at length these various lists and their orders. In
2
another example, given by Reisner," fifty great gods, seven gods of destiny,
300 Annunaki of heaven and 600 of earth, are invoked. It is not inevitable
then that we must go to Persian dualism to discover the origin of the
Jewish angelology. Absolute monotheism with

its desire that the one God
be exalted alone broke down before the specious and alluring argument that
there must be more who are with us than those who are against us (2 Ki.
6: 16).
It is to be premised that in many of our texts the religious element is
very deficient; reliance is placed upon bans and formulas with often no
reference to Deity or other personal agencies of friendly character. Those
inscriptions in which such supernatural agencies apart from God are
invoked may be divided into three classes, representing so many distinct
origins. There are those in which the well known names and name-
formations of the Jewish angelology appear; although, as remarked above,
12, the word "angel" is not used in all cases in the usual Jewish sense
(often = deity). Then there are the genii of the Mandaic religion,
mostly with names of outlandish formation. And finally there are the
invocations of evidently pagan origin in which deities are named, although
unfortunately most of their names are obscure or perverted by the text

tradition. Further these different elements are confused and what appears
like a good Jewish text at times admits a pagan deity into its celestial
1
From the Surpu-series, iv, 1. 68 ff.
1
Rel. Bab. u. Ass., i, 289.
'
Sum.-bab. Hymnen, iv, 1. 152 ff.
i
(95)
hierarchy somewhat as the mediaeval Church came to canonize the

Buddha.
(1) We need not dwell long upon the Mandaic genii. Pognon has
4
given a survey of those occurring in his bowls, to which may be added a
few more from Lidzbarski's and my texts. Some of the names are pat-
terned after the Jewish angelic nomenclature, e. g. ivj?S"nj? (= isKBll), or
have forms in -ai, e. g. 'sorUJ, 'tnya, called "angels" (No. 38), or we
find a name D'Wictcp patterned after the obscure Mandaic principles
Piriawis and Sindiriawis. A number of the names are not found in the
5
known Mandaic literature.
(2) The angelology of the apparently Jewish texts and the angelic
nomenclature are not as elaborate as we find in later Jewish literature, e. g.
7
the Sword of Moses' or the Sefcr Rasfe!, the bulk of which consists of
lists of angelic names." The majority of our texts have no such names.
The most common angels are Michael, Gabriel, Raphael. As a rule the
names are formed in -el, although other formations appear and quite un-
Jewish potencies are brought in as angels. Our texts stand on the border-
land of Jewish angelology and not within its orthodox development.
Taking up first the known angels, we find that Michael does not have
necessary precedence.' sometimes appears He in the first place followed
by Gabriel, Raphael, Nuriel, ct al. (e. g. Nos. 14, 34, Hyv.), but as often
the order
has Gabriel first, Gabriel, Michael, Raphael (Nos. 7, 20.
Myhrman, Wohlstein 2422, 2416), or Gabriel occurs without Michael (e. g.
4
B, p. 93.
5
In Ellis i the Mandaic genius Abatur is an evil spirit, and is classed among
the ghostly spirits inWohlstein, 2417: 6. N. B. the occurrence of this name as
Abyater in an Ethiopic apocryphon, Littmann, JAOS, xxv, 28. Afriel, ib., 29, is a
form of Raphael, corresponding to the form occurring in the bowls; see Glossary
A, j. v.
'
Caster, Journ. Royal Asiatic Soc., 1896, and in separate imprint.
*
Composed by Eleazar of Worms, I3th cent.
*
See, in general, Schwab, Dictionnaire de I'angelologie, 1897 (in Mf moires of
Academy of Inscriptions and Belles-lettres, Series i, vol. 10, part 2). The Essenes
laid great stress on the names of angels, Josephus, Bell, jud., ii, 8: 7.
*
See Lueken, Michael, 1898, especially 4.
w
Nos. 10, I5). The latter order is of course that of their appearance in
the Jewish literature (Old Testament and Tobit). Other angels may pre-
cede these or occur without them. Aniel appears as the fourth in a tetrad
(Wohlstein 2416).
The title peculiar to Michael in Jewish lore, the Great Prince, ^"Un -ic?n
(Dan. 12, Aboda Z. 42!), etc.), appears in 5: 3, but without specific refer-
ence, and at the end of No. J in the list of angels, which in
its occurrence at the beginning of the text names Gabriel first, Armasa is
"the great lord" ;

so the application of the epithet is uncertain. In Hyver-
nat's text, which appears to be comparatively late, we find Michael's full
glory expressed : "the mighty, the king, genius of the law" ( S3?D N12J
1
Nrmisi triD'X). In 34: 7 he is called the "healer" ( SODX ), Raphael "reliev-

er" ( N^HD ) and ,
Gabriel the "servant of the Lord." the title "healer" sug-
gests that the frequent opening invocation, "In thy name, O Lord of
salvation (sniDK), great Saviour (N'OK) of love," which is not a regular
Jewish form of address to Deity, may refer to Michael;" but the supposi-
tion not reinforced by the position Michael takes in these texts. In

is
Wohlstein 2416 kabbalistic surnames are given to Gabriel and Michael,

oosbtt and rrmon (so W. would read), the latter, "likeness of Yah,"
corresponding to the later Jewish notions concerning Michael as almost
fodf trfpof. Cf. the kabbalistic forms in 24: 4 (of angels?) and the group
of seven barbarous names in Schwab M, Dalai, Salal, Malal, etc., presum-
ably standing for the seven archangels." Reference to the latter is made
once, in the introduction to Stube's text (= Wohlstein 2416) where exor-
e. g. in Enoch 20: Uriel, Rafael,

10
See for early precedence ibid., p. 36 f .
;
Raguel, Michael, Sarakael, Gabriel. For Gabriel we may note that the Mandaeans
gave him high honor, identifying him with Hibel Ziwa (Norberg, Onom., 33;
Brandt, Mand. Schr., 21), while they appear to have ignored Michael.
u M. For the
Lueken, Michael, 1 1, 87 : is price of love. epithet referred to, see
notes to No. 3.
12
Cf. the dictum of Sefer Raziel
(quoted by Schwab, Dictionnaire, 7) that in
divination necessary to pronounce the mystic names of the planets. Cf. a form
it is
of charm in Wessely, xlii, 65, where the seven angels are named in one column, and
parallel to them two rows of barbarous mystical names, the first column containing
varying permutations of the seven vowels; e. g. acîovu x v X P'X 1"!^ vvaev.
N. B. the many mystical or magical names of the deities or "angels" in the
Harranian philosophy; Dozy and de Goeje, Actes of 6th Congress of Orientalists,
II, i, 297.
cism is name of Metatron, Hadriel, Nuriel, Uriel, Sasgabiel

made in the
12 *
Hafkiel, Mehafkiel, "who are the seven angels that go and turn around
* 1
heaven and earth and stars and zodiac and moon and sea."
In this last series Metatron takes the place that should be given to
Michael. Metatron" appears earlier as one of the (six) archangels, in
Targum Jer. to Dt. 34: 6: Michael, Gabriel, Metratron, Jophiel, Uriel,
Yephephia. He is really a rival figure to Michael, springing from a dif-

ferent religious concept; Michael is an angel, the patron of Israel, hence
15
the Angel, par excellence, the representative of deity. Metatron is in origin
an idea, Platonic, Philonic, however we may call it, produced by the neces-
sity of a Demiurge, a "second god" between Deity and man." It is interesting
to watch the somewhat unlike histories of the rival ideas. Michael remains
an angel, but Metatron becomes more and more a mystic being; he is as-
sociated with the Enoch and Elija legends, and his identity with these human
beings may be described as an assimilation of them to Metatron or as his

17
incarnation in them ;
he is both divine and human. To the mystic, the
kabbalist, such a figure is more sympathetic than the archangel (cf. the
argument of the Epistle to the Hebrews!), and so he replaces or absorbs

Michael. Hence he is described in terms like those given to Michael.
Eisenmenger quotes (p. 396) a long list of appellatives: he is Prince of
the Presence, Prince of the Law, Prince of wisdom, Prince of kings, etc.
(cf. the titles applied to Michael in Hyvernat's bowl),
while elsewhere
he is called the Prince of the world, cf. the title
(Eisenmenger, ibid.}
"the great prince" discussed above in connection with Michael.
1'
may We
"*
Most of these names are plays on evident roots.
a For references and literature on the
planetary angels see Lueken, op. cit., 56;
add Eisenmenger, Entdecktes Judentum, ii, 383 ff. Bousset, Religion des Judentums, ;
315 ff.
M and for origins of the idea cf. Bousset,

See Weber, Jiidische Theologie, 37,
op. cit., 348.

15
For the extremes to which this notion went, see Lueken, op. cit., 36 ff.
" Both ideas are associated in Philo's mind; see Lueken, 7, on the Uyof
apxayyetof of Philo.
17
For later legends see Eisenmenger, ii, 304 ff -=nd the interesting critical dis-
cussion of this later (Gaonic) development of Judaism by Joel, Der Aberglaube, ii,
IS ff-
" ma xwbv who

Cf. Aands before "the true God" in the pagan text of No. 19.
suppose that on the periphery of Judaism as well as in its esoteric circles

the idea of Metatron would be especially acceptable to those who were not
weaned from polytheism.
Comparing Nos. 3, 19, 25, we come upon an interesting identification.
NDD1S, which appears in No. 3, is the Greek Hermes, more especially the
Hermes of the mystic Egypto-Grecian theosophy (see to No. 3). He is
1'
theWord, etc. (No. 19) and in 25 :
4 f., is identified with Metatron. Thus
we have here a welding together of the esoteric Jewish Metatron and the
equally mystical Hermes of Hellenism.Whether our magicians were

aware what KDD1S meant, I know not and I doubt it. It gave them one
more mystical name and combination.
Just as Hermes was dragged in, so other names or words were put
in the category of angels or intermediate beings. So in 7 8 the invocation
:
is in the name of Gabriel, Michael, Rafael, Asiel, Hermes, Abbahu,

20
Abraxas, And so with many terms in these invocations it is impossible
to decide what we are dealing with (e. g. Agrabis, 17: 4), whether a surro-
gate for a divine name, an intermediate being, a pagan deity, or perhaps
a sorcerer's name. The expression "in the name of" was taken seriously
only so far as the name was concerned ;
the name, the word, was the essen-
tial thing, not the prosaic object it stood for. The same phenomenon
appears in the magical papyri. There we find now an exorcism in the
name of Abraham, Isaac, Jacob, Jesus Christ (xpnôf") and Holy Spirit (ij>f
31
nvev/ia, sic) wherein the exorcist shows bad orthodoxy, whether as Jew
or Christian ;
or again an incantation in the name of aw &eov aa/3aa& deov
22
atuvat &eov fux arl^ &eov am'paiJi deov yaftpirfk i?eo pafyarfk i?fo o/Jpamzf, K. T. ?..,
where gods, angels and formulas are mixed up just as unintelligently as

in the incantations from Nippur.
As for the minor angels most of them can be found in other Jewish
literature, and reference for them may be made to Schwab's dictionary
of angelology. Glossary A lists the angelic names in the bowls. In their
" So Michael was identified with

Hermes, Lueken, op. cit., 28, 78 (with refer-
ence to Hermes-figures bearing Michael's name).
*"
For some of the angel names in the papyri, see Lueken, of. cit., 71.
n
Wessely, Vienna Denkschriften, xxxvi, 2, 75, 1. 1227.
22
Ibid., 144, 1. 144. See above n.
formation they follow the general rule of making the first (verbal) element
express the object desired in the incantation. Thus in the love-charms
Nos. 13 and 28, the angels invoked are Rahmiel, Habbiel and Hanniniel.
(3) It is difficult to say how many of the bowls are Jewish; the pres-
ence of Jewish catchwords is not a sufficient criterion. I would call atten-
tion to a few of the Nippur bowls which are definitely pagan. Of such
nature is the last one cited, No. 28, where along with the angel Rahmiel
appear the mighty (passionate?) Dlibat (a Semitic Venus) and [blank]

gods. No. 19 has the longest list of invocations of apparently heathen
deities. Only a few of them can be certainly identified. Hermes appears
there, probably two words (masc. and fem.) representing the Gnostic Aeons
(JvblTS, 3a*M) ; Bagdana, "with 70 exalted priests," who appears as a
demon (Abugdana) in the Mandaic bowls." Other names have a very
non-Semitic sound, and we can identify some Greek divinities Zeus, :
Okeanos, Protogenos (see the commentary). Also we find angelic names,

Akzariel, etc., and again Abraxas, and reference to the 60 gods and 80
goddesses. Yet the opening invocation is "in thy name Lord of Salvation,"
etc., who is also the "true God," 1.

17.
Of peculiar interest is No. 36, in which the exorcist declares he has

been empowered by certain deities: "The lord Sames (sun) has charged
me, Sina (moon) has sent me, Bel has commanded me, Nannai has said to
me [blank], and Nirig (Nergal) has given me power." In quite antique
wise the sorcerer (perhaps a priest, X1D13 ) professes to have received
oracles. Apart from the striking parallels of the prophetic commissions

in the Old Testament, we find the expression of like assumption by the
exorcists in the Babylonian magic. Thus from the Utnkku-series : "The
sorcerer-priest that makes clear the ordinances of Eridu am I ;
of Marduk
sage magician, eldest son of Ea, herald am I, the exerciser of Eridu, most
M
cunning in magic am I" again "The man of Ea am I, the messenger
; :
of Marduk am I, my spell is the spell of Ea, my incantation the incantation
a
Pognon B, p. 93, Lidz., 4: 2 (p. 103, n. 7); cf. the change of the beneficent
Mandaic genius Abatur into an evil spirit in Ellis I.
"
Thompson, Devils, i, 133.
2"
of Marduk." Cf. also the Maklu-series "The god and goddess have
:
commissioned me, whom shall I send?," and, "I go on Marduk's com-

21
mand." In our text we have doubtless one of the latest survivals of
priestly exorcism in the old forms coming down from the asipu priests of
Babylonia; these forms doubtless were cherished long in the Harranian

religion.
JS
Ibid., 23.
26
Tablet ii, 11. 52, 158. Cf. also 9, end.
IV. HISTORICAL CONCLUSIONS
14. AGE OF THE BOWLS
Very diverse views as to the antiquity of the bowls have been offered
by students. It is unnecessary to consider the hypothesis of their pre-

1
Christian origin. Chwolson as an epigraphical expert submitted the texts
he was acquainted with to a careful examination and believed he could
assign them, by comparison of the scripts, to different centuries early in

this era, from the second to the fourth or fifth. But epigraphical evidence
in the case of a formed script like that of the square character is fallacious.
Especially in the case of rude popular texts, in which antique forms of
writing have survived, no certainty from epigraphy can be obtained. And

in general a chronology obtained from epigraphy is most dubious ;
I may
refer to the current opposing arguments over the Siloam inscription and
the Gezer calendar tablet, or note the remarkably fluent, almost cursive
script of the potsherds from Samaria, which only their certain provenance
compels us to ascribe to the Omride age.
But most of the students would be inclined to place the bowls con-
siderably later, between the fifth and ninth centuries, although rather by
conjecture, from the impression made by the contents, than through pos-
itive proofs. Levy and Halevy thought, but fallaciously, that they could
detect Arabisms, and were inclined to date the texts after the Arabic con-
quest.' Noldeke would place Hyvernat's bowl not earlier than the eighth
century, basing his opinion on the forms of the Persian names." Schwab
assigned his Louvre bowls to the fourth or fifth century.*
1
See above, 5.
'
Levy, ZDMG, ix, 474; Halevy, Comptes rendus, 1877, 292, specifying more
exactly, "vers le pieme siecle."
*
Zeits. f. Keilschriftforsch., ii, 295.
4
Rev. d'ass. et d'arch., ii, 136.
(102)
It is evident that, in the case of a large number of texts coming from

different localities and in most cases not observed in situ, it is impossible to
take a datum from any one and so fix the chronology of the whole species.
Magical literary forms are peculiarly persistent ; we may think of the
uncertainty as to the age of the Greek magical texts, in which, for instance,
a Christian theological phrase may not define the age of the magical formula,
can only give a clue to that of the particular document. And so our texts,
copied and recopied as precious magical prescriptions, repeated possibly

by laymen long after the special school of sorcery had ceased to exist, may
have extended over a series of centuries. Some bowls may be considerably
later than others, e. g. Hyvernat's with its reference to "Ispandas-Dewa the
Jinn of Solomon," and Schwab's H and O composed of biblical verses.
Fortunately more certainty as to a unity of time can be had for the

texts from Nippur. These were found by expert scholars in situ at certain
noted levels of the ruins. While written in three different dialects and as
many scripts, nevertheless the appearance of the same persons and families
in the three classes tends to show that they all belonged to about the same
age. We are not therefore to suppose a stratification of Judaic, Syriac,
Mandaic layers, representing so many different ages or even distinct racial
elements. Nor do the variants within the texts of the square script compel
us to assign them to different ages ;
these are but calligraphic variations.
There isevery reason to place the Nippur bowls within rather a brief period,
and if one or a few texts threw any light upon the chronology, we could
place the age of the whole collection.
The provenance of the bowls from Nippur was described in i ;
they lay above the stratum of the Parthian temple. This building had
been destroyed, was covered with sand, and upon the Tell settled small
Semitic communities, Jews and Mandaeans, drawn to the deserted place
probably by motives of religious community life. Indeed we may suppose

that these bodies, separated from the main currents of their larger societies,
made a practical use and profit out of their religious prestige in the pre-
paration of magical texts. To
speak more exactly of the archaeological
conditions, in the "Jewish" houses discovered by Peters an upper stratum
contained Cufic coins of the seventh century, a lower stratum only
Parthian coins, Jewish bowls being found also in the latter. The lowest
dating then is the seventh century, on the basis of the Cufic coins, and this
dating is to be pushed back, if it be modified at all, because of the ease

with which small coins slip down through the soil. The archaeological
evidence then for the terminus ad quern of our texts is the seventh century
(probably its beginning), with a fair leeway back into the preceding century.
As I have said, the epigraphical evidence is a weak reed to lean on

for chronology.' The only new fact I can bring to bear on this feature of
the discussion is the novel Syriac script exhibited in seven of our bowls.
I have discussed this script in 6 and there came to the conclusion that
it is an early type of the Edessene style of alphabet, a result corroborated
by its identity with the Manichaean alphabet. But again this may be a
case of survival; certain evidence from epigraphy is nil.
There remains the philological testimony. The "Jewish" Aramaic of

the texts is just such as we find in the Talmud, and with evidently like
dialectical variations; a few forms appear representing the "Palestinian"

dialect, remains of which occur in the Babylonian literature. The Mandaic
dialect is fully formed, and has exercised its influence, at least in spelling,
upon the other two, the Rabbinic and Syriac. There are many words which
can be illustrated only from the neo-Syriac dialects, or from the compilations
of the Syriac lexicographers. But these words may be old and only by
chance have failed to make their appearance in literature. Thus the late
Syriac form NT35? "goat," is now found in the Elephantine papyri. The
fact that a Persian word, e. g. dastabira, does not appear till later or is a
hapax legomenon, is not proof of late age unless it can be shown to be of

late Persian formation. Nor do I find that any of the proper names compel
us to assume a late date. The majority of them are Persian, and do not,
to one who is a layman in this branch of science and who must rely mostly
upon the authority of Justi's Namenbuch, appear to be necessarily late, say

toward the end of the first millennium.*
*
It is impossible to make an epigraphical examination of all the bowls published,
for in the majority of cases facsimiles are not given, or they are poorly made.
*
Noldeke's argument that the element -duch for -ducht speaks for a late age
is not at all stringent for a Semitic dialect which would naturally abhor a termination
in a double consonant; the Syriac texts have -ducht.

There is one line of negative evidence which is the only clue to a

terminus ad quern which I can discover on this basis. Despite the variety
of names, the list of which includes two Syriac Christian names ( xnayo
ifffht Nino m) and a Greek name ( H'SHSO'ta ), also probable Indian

names, there is none of Arabic origin. A pair of common nouns and the
use of & for the conjunction in two cases do give us etymological connec-
tions in that direction; but B in this usage is found in the
Senjirli inscrip-
tions and the Elephantine papyri and is a spelling ad aurem it is corrected
in one of Schwab's texts. As for the two words NJ'J, Jinn, and p't? (and
possibly N)Vê>), I cannot grant that these loans must have taken place
after the Mohammedan conquest, when sorcery was so eager to include
every possible name of evil spirits (n. b. the adoption of &a/3<>;u) and inas-
much as the good Semitic word may long have been at home on the Arabian
frontiers of Babylonia.
My consequent conclusion is that the Nippur texts should be placed

in a period not later than the sixth or the beginning of the seventh century,
that is, only as a terminus ad quern, approximately 600 A. D. The abandon-
ment of the Tell of Nippur may have been caused by the Arabic conquest,
which, aswe may assume, ultimately drove away the Jewish and Mandaean
settlers to other abodes, the latter to their recesses in the south (they were
not, I think, recognized as one of "the peoples of a book"), the former

to the towns. As for those texts from other quarters that appear to be
later, they are but the continuation, which we should expect, of the magic
of the elder bowls, and as I have noticed in 2, towards the end, late de-
scendants of the species.
If my conclusions from the data of the Nippur bowls are justified,
they afford us one result of comparative value. While the great mass of
magical, and more particularly Jewish magical literature, is known to us
only in late documents, we may but speculate as to the age of the Sword
of Moses, the Wisdom of the Chaldaeans, the Seal of Solomon, the elements
of Sefer Razielour texts are contemporary and authentic documents of
the late pre-Islamic period in Babylonian history.
15- ORIGINS AND RELATIONS OF THE BOWL MAGIC
"Jewish incantation bowls" is the title that has been generally applied
to our species of magical texts. It arose in consequence of the fact that
the first bowls interpreted, as also the majority of those now known, are
written in the script and dialectic forms of the speech of the Talmud,
and withal appear preponderantly to bear the earmarks of Judaism. 1 The

subsequent discovery of similar supplies of texts Mandaic in composition
and contents, and now the presentation in this volume of a number of
Syriac texts, enlarge our vista concerning the diffusion of this special
form of magic among the races and faiths of Babylonia. Further, over
against texts of whose Judaism there may be no reasonable doubt, we find
a number which are out and out pagan, while the majority are certainly
eclectic in their theological tastes. These observations require that we
extend our study beyond the domain of Judaism to discover the relations
of these bowl-texts to the general field of magic, as we know it for the
first centuries of the Christian era, and to the earlier strains which entered
into it. What are the historical connections of our texts, and what light
do they cast upon the religious or spiritistic thought of cosmopolitan Baby-
lonia in the age of the Sassanian empire?'
In the magic-wild age at the beginning of our era, the Jewish magic
was recognized as one of the three great schools of sorcery, along with
the Chaldaean and the Egyptian. The Jews had inherited the rites and
notions of primitive magic from the Arabian Hebrews and from ancient
Canaan ; despite the severity of an ethical monotheism, which throughout
1
Hence our rude and vulgar texts are of philological importance as almost the
only early contemporary documents of these dialects.
'
The analogies have been set forth in the preceding sections ; in the following
paragraphs I can only speculate on the genealogical relations. Cf. Deissmann,
Light from the Ancient East, 261, n. 2.
(106)
its growth had placed a unique ban upon the practice of sorcery, this
feature nevertheless survived. While the Second Isaiah is deriding the
sorceries of Babylon and exposing their helplessness (c. 47), we have
stray glimpses of the persistence of ancient rites closely akin to magic, which
still claimed the adherence of renegades (Eze. 8; Is. 65, 66). In the Book
of Tobit are given magical remedies for the expulsion of foul demons with
the concurrence of angels; Josephus tells of his sorcerer who could pull
the demon out of the nose of the possessed with a root indicated by
3
Solomon. The New Testament gives the first extensive and intimate
picture of the magical conditions in Palestine through the finger of ;
"If I
God cast out devils, by whom do your sons cast them out?" inquires
Jesus. In Acts we read of well-established sorcerers who bewitched the
people and even Gentiles in foreign parts, a Simon Magus and Bar-Jesus
Elymas. But apart from the hoary forms of Mezuzoth and Tephillin and -
some mortuary charms,' our first literary specimens of Jewish or Judaizing

magic are found in the Greek papyri of the Christian age, and there how
much is Greek and how much Jewish we know not. Here appear various
forms and anagrams of the Ineffable Name, quotations from the Scriptures,
historical references to Solomon and especially to Moses,' who came, as
the great mystagogue and magician, to be identified with Hermes-Thoth,

and was regarded as the teacher of Orpheus.' He is made the author of a
Hermetic book, through and through Egyptian and Hellenistic, entitled the
Eighth Book of Moses, as a continuation of the Pentateuch, which Dieterich
has published at the end of his Abraxas. Blau and Deissmann have pub-
lished a delicate erotic charm, composed in true Greek spirit, and yet the
former may be right in claiming its phraseology as preponderantly Jewish.'
In which direction was the give and take, what were the connecting links?
Dieterich would find in the Essenes and Therapeutae the bond between
'
A.J., viii, 2, 5. For a survey of Jewish magic and a large bibliography, see
Schiirer, Gesch. d. Jiid. Volkes, 32, vii (ed. 3, iii, 294).
'
See H. Vincent, "Amulette judeo-arameenne," Rev. bibl, 1908, 382. (with ample
bibliography), and Montgomery, JAOS, 19", 272.
*
See the analogies presented in u.
'
Dieterich, Abraxas, 70.
1
See notes to No. 28.
Jewish and Hellenic magic.' But just wherein lay the peculiar type and
Judaism to the world's magical faith,

particular contribution of not we do
know, for the reason that we have no early magical documents of unim-
peachable Jewish origin. And if we possessed documents from the
Palestinian life of the Hebrews, how far even then could we decide what
was specifically Hebrew and not Canaanitish or borrowed from the spheres
of culture to the east and west? What different origins are assigned by
the commentators to the occult practices described in Eze. 8.'
When we pass to the eastern home of the Diaspora we have that

marvellous encyclopaedia, the Talmud, with its glimpses into the common
life of the people as well as into the discussions of the schools; magic holds
its sway more or less over all, and its existence, if not its legality, is con-
fessed by the spiritual masters, who, if we may contrast successively Mishna,
Gemara, the Gaonic period, with one another, came more and more to
recognize and legitimatize the practice of magic.
10
We catch in the Talmud
and the subsequent authoritative literature some of the magical phrases,
learn something of the practices and beliefs in demons, mark the super-
stitious fears of the people of Babylonia, of the Jews as well as of their
neighbors." Our bowls and their inscriptions are rude and unlovely, with
none of the sombre dignity of the Babylonian incantations, or of the often

lyric beauty of the Greek magical literature ;" but these bowls are of prime
interest as giving us for the first time extensive texts of the eclectic Baby-
lonian magic of the first Christian millennium. They are degenerate suc-
cessors of the elder incantations of the land, yet they are autograph
evidence of the superstitions which Talmud, with caution, and Eisenmenger's
Bntdecktes Judenthum, with malice, reveal, and are precursors of that sea
of magical literature which has come down to us under Jewish auspices.
'
/&., i37 ff.
*
See Kraetzschmar, ad loc.
10
See Joel, Der Aberglaube, the sections C, D, E (pt. I, pp. 55, 64; pt. 2, p. 2)
for this comparison. For the Talmudic teachers who allowed and practised magic,
see Blau, Das altjiid. Zauberwesen, 26, 54.
" the Babylonian Jews were far more addicted
According to Blau, pp. 23, 84,
to magic than the Palestinians.
u Cf. the noble Hermetic of creation, the "holy word" in the Eighth Book
hymn
of Moses, in which "God smiled seven times," and each smile was an act of creation ;
Dieterich, p. 182.
And withal they give a sample of the medley and fusion of peoples and
religions in the land which the Jews had long since called Confusion.
The order of the day is to Babylonize, and our evident line of primary
investigation is to discover the relationships of the bowls with the ancient
Babylonian magic, the literature of which in the last decades has been
published in large quantities by the most distinguished Assyriologists."
My notes to the texts and the Introduction show how apparently numerous
are the connections between the object of our study and the magic of
Babylonia. While there is only one instance of the specific bowl praxis in
that earlier literature," still its method of defixion is quite congruous with
the ancient magical operations. As of yore, the sorcerer appears as the
commissioner of Deity or of the gods ( 9) ;
he follows definite and repeti-
tious formulas, similar to the Babylonian siptu ( n). He invokes most
frequently, or at least primarily, one chief god, "the Lord of love and
healing," just as the Babylonian called on Ea or Marduk, but, as in the

elder incantations, other gods or their angelic equivalents are invoked in
large accumulation ( 13). Most striking in the correspondences is the
registration of the devils, black arts and maladies to be exorcised ;

as in
the Babylonian, so in our magic these are specified in long detailed lists
( 12). In fact our spells far outdo the Babylonian repetition of the .
seven classes of evil spirits. In the Mandaic texts the terror of the witches
appears, in others the evil charm is reversed upon the head of the sorcerer,
all as in Babylonian magic. Rites and words and the instruments of magic,
which are personified, are as much the object of detestation as in the Maklu-
series. Diseases and all human ills are inspired by devils, indeed are devils
and are treated as personal essences. The magician's ban, the spell of the
mighty god, is laid upon them all, and they are forthwith assumed to be
"bound," and "tied," as in older days when simulacra sacramentally sealed
the operation. Even the quotation of Scriptures and references to sacred
legend have their parallels in the Babylonian incantations, which used the
ancient myths as potent charms ( n). It is unnecessary to proceed
further with the summary of general correspondences, but enough has
" and
See for the literature, Jastrow, Pel. Bab. u. Ass., i, ch. xvi, his Religious
Beliefs in Bab. and Ass., 296 ff.

14
See p. 43-
been noticed to dispose our minds to the dictum of Zimmern: 15 "Diese (the
incantation bowls) im Ausdruck oft iiberraschend an die alten babylonischen
Beschworungen erinnernden jiidischen Beschworungstexte, bei denen unter

den mit Namen angefiihrten bosen Damonen auch Lilith haufig erscheint.
liefern in ihrer Weise ebenfalls den Beweis fur nachhaltige Einstromen
babylonischer damonologischer Vorstellungen in das Judentum.'""

Yet the implications that may be drawn from this judgment, even if
not intended by the writer, are open to criticism. In the first place, as
observed in the preceding sections, similar correspondences with the Greek
magic are to be noted in almost every instance. This fact compels us to

recognize the possibility of eclectic as well as of immediate Babylonian
influence upon the Jewish magic. And then, secondly, marked differences
exist between the fields, changes in the center of gravity, omissions,
accretions. There still remains a large degree of substantial reason in the
opinion earlier expressed by Noldeke, surveying the material from a dif-

ferent point of view : "Die Verbindung mit altbabylonischen Aberglauben
diirfte also ziemlich lose sein.""The study of magic is still in its begin-
nings, and students are too prone to find a genetic relation when we have
to bear in mind that we are dealing with parallel workings of the human
spirit operating in a universal and amazingly uniform field, while at the
same time, particularly for the age when Hellenistic culture was dominant,
we must give allowance for the interfusion of factors geographically most
distant.
Of the old Babylonian names of demons, only two appear in our texts,
the sedu and Lilith (with male counterpart), but these,

its if originally
Babylonian, in ancient times had pervaded the Semitic world. The utnkki
limnuti are the KnE3 pnn , "evil spirits," but these have their biblical pre-
cedent. The Babylonian vocabulary has been suppressed by genuine

Semitic words. The extensive praxis of the Babylonian has also almost
disappeared ;
the inversion of the bowl, some rudely scrawled designs, and
15
KAT, 463.
'
The actual adoption by the Jews of Babylonian magical rites is portrayed in
Eze. 13: 17 f.
11
Z. f. Keilschriftforsch., ii, 297.
" The Knots' may be Babylonian, see to 8: 2.
J. A. MONTGOMERY ARAMAIC INCANTATION TEXTS. Ill
1'
one or two magical prescriptions are all that remain in our texts of the
elder practice. The use of the bowl in a love-charm has its parallel only
in the Hellenistic /mrdffor/iof or defi.vio, likewise buried in the earth. The
sorcerer invokes the names of ancient masters (as in the Greek magic
again), he no longer is professionally independent like the dsipu priest; even
laymen borrow and lay the spells. The mere "word" or "name" has
replaced the practice; in the Babylonian magic the gods were prayed to
for their assistance, and we often question whether we are
dealing with
magic or religion; here their or the angels' names are simply used, and
these are sufficient to invoke their potency, without appeal to the heart or
mind of a living deity. The use of a word like Abraxas illustrates the
extreme consequence; if a deity can become a name, so a word can become

a deity numen nomen! The formula "in the name of" can be used before
letters and phrases as well as before divine names. At first sight this name-
magic appears more it
actually proves to be more absurdly
spiritual;
mechanical, because invokes a binding of the gods and heavenly powers

it
by a cheap and easy formula without any of the "service" of the gods, with
litany and priest, which the elder rites prescribed.
There is thus a change in the spirit of the magic. The old Babylonian
was religious in his incantations ;
it is only in the so-called medical texts
that we find the passage from the religious sphere to that of entirely
mechanical operation, which may issue either in empirical science or in
absolute magic. The sense of sin lay heavy upon the Babylonian devotee,
he needed to dress in sackcloth and wallow in ashes, while the incantation
required rites of purification and confession of sins in pathetic and ethical

litanies." But any such religious element is entirely wanting in our texts,
apart from the stereotyped introductory formula, "Lord of healing, Lord
" 20
of love" and two obscure, probably traditional references to sin and guilt.
We have in a word a purely magical system, that is, one whose efficacy con-
sists in doing or rather saying certain things without a prayer or lustration
or confession.
"
See Nos. 12, 13.
30
Cf. the "confessional" in the second tablet of the 5r/>w-series.
XOI
See p. 86.
It may be further noticed that in the use of the Jewish Scriptures,

which is very scanty, the passages of real religious import are not employed
( n). This is especially true of the Nippur texts, and often all that we
have reminiscent of the Bible or of religion are the stereotyped Amens and
Halleluias, common property of the magic of the age. Along with this
unreligiousness of the magic goes a certain impression of impersonality

throughout ; there is a general lack of reference even to personal sorcerers ;
attention is paid to the operation of witchcraft, regarded itself as a poten-

tiality, and the mechanical danger is met by mechanical means.
In these differentia from the old Babylonian magic we find much that
is apparently or evidently Jewish, and again some factors that are not so
categorically explained. We may think that the comparative absence of
magic due to
rite is Jewish influence, as also the large use of name-sorcery.
The cultless condition of the Jews since A. D. 70 and the long previous
term of six centuries in which the official cult was confined to one sanctuary,
must have incapacitated the Jew for the rites of the magician. He dared
not make simulacra, many practices were out of question because of their
evidently heathen associations ("the ways of the Amorite"). But he had

a holy book made up of sacred words, and a god unlike any of the pagans,
who might not be seen, who once had spoken (Dt. 5), and who in lieu of
images and many sanctuaries was revealed in his Names." And so holy
words and names became the province of the Jewish sorcery. His religion,
when it passed out of the naturalistic or the ethical sphere, found its outlet
in logology, in Rabbinism with its logomachies, in magic and kabbalism
with their manipulation of words and letters, Even the angels, which were
imported as a kind of humanizing mythology into Jewish monotheism,
came to be but plays on roots, invocations of the attributes or activities of
a
deity, so that finally angel was merely synonymous with charm.
In these particulars the Jews may have contributed to the later
Mesopotamian magic, as well as to that of the Hellenistic world. In our

bowls we find Jewish families as the clients, and in the Nippur collection
there is a frequent reference to the venerable Jewish master, Joshua b.
Perahia, as a revealer of heaven's mysteries ;

but as he appears also in the
" Kabbalism
appears as early as the present text of Ex. 3, 14.
M See
12, n. 112.
Syriac bowls, which are probably of pagan origin, he may have already
become a common traditional figure like Moses in the papyri. Nippur had
23
been since the Exile a center of the Jews, and in Talmudic times it lay
just east of the famous Rabbinic school at Sura, between which

and Pumbaditha to the north of Babylon the spiritual life of Babylonian
* 2
Judaism circulated. But Nippur does not appear to have remained a

25
Jewish seat of importance. It is mentioned but once in the Talmud, and
the settlement which the Pennsylvania expedition unearthed on the top of
its ruins was, at least so far as the bowls testify, a mixed folk, among whom
the identical magic flourished under Jewish, Mandaic, pagan forms. This
interchange of magical property precludes us from specifically speaking

of many texts as certainly Jewish, even while we recognize numerous
Jewish elements. It is interesting to observe that the Mandaic texts are
truer to the theology of the sect than many of the so-called Jewish bowls.
The Jewish magic here in Nippur, as elsewhere, was eclectic. The religion
of the Jew cannot admit that it itself is eclectic, and the self-consciousness
of the intelligent orthodoxy in rejecting or at least minimizing magic as
part of the Jewish system, approves itself when we study our specimens
of magic ;
their science is as much cosmopolitan as native.
I pass now to another clue for the origins of the bowl-magic. I have
discussed under No. 3 the frequent references to the genius Armasa, who
is identified with Metatron and called the Word, and is none else than the
Hermes of the Hermetic theosophy. No. 28 is a magical philtre for a
lovesick wife, the terms of which find their closest correspondence in

Greek charms; No. 19 names a number of deities, among whose obscure
names we can identify Zeus and Okeanos, and perhaps the names of the
Aeon-pair. There are other clues of connection with the Greek magic,
discussed in the Introduction and the texts ;
I may refer especially to the
a For the river Chebar hard

by Nippur, the Kabar of tablets found by the
Pennsylvania Expedition, see BE. ix, plate 84, 1. 2. For the names of the numerous
Jewish settlers there see Clay's Murashu texts and his summary in Light on the Old
Testament, 404, also S. Daiches, The Jews in Babylonia in the Time of Ezra and
Nehemiah according to Babylonian Inscriptions (Publication no. 2 of the Jews'
College, London).
" no reference
See S. Funk, Die Juden in Babylonien, Berlin, 1902, ii, 153 (with
to Nippur).
*
Yoma lob, identified with the biblical Calneh
identical pharaseology in the choice of a certain day out of a month and a

year as auspicious for working the charm." Such terms as Abraxas direct
our thought to the great western world and the imposing magical fabric
27
of Hellenism. And this system directs us to Egypt.
I have spoken of the permutations made on the Sacred Name as typi-
cally Jewish. And yet there was another people which equally cultivated
the mystery of ineffable names, a people older than the worshippers of
Yahwe, the Egyptians." The Jewish development in this regard was

hardly independent of Egypt. However this may be, we find in the Greek
magical texts the fusion of the two theosophies, the Jewish Ineffable Name,
with all its vowel permutations, and like sacred titles, Sebaoth, Adonai, etc.,
mixed pell-mell with those of Egyptian origin. And further the accumu-
lation of barbarous syllables, such as appear in our texts, has no known
tradition hailing from the Jewish and Babylonian theologies
behind it ;
it must be traced back to the Egyptian magical science." This phenomenon
"
See p. 55-
"
The
recent rapid development of the study of magic and the increased appli-
cation to the magical papyri have aroused in various quarters the question concerning
the nature of the Jewish magic and its relations to that of the Hellenistic world.
This investigation appears to have been first broached in a critical way by Blau
(pp. 37 ff., 96 ff.), followed by several writers whose works have been constantly
cited in the above pages Dieterich, Deissmann, Conybeare
:
(who considers the
Testament of Solomon to be of Jewish origin), Caster (in introduction to his Sword
of Moses), Reitzenstein, Heitmuller, Wendland. Our specimens of magic hail from
the eastern confines of that world, even from beyond its political borders, and are
speaking proofs of the eclectic and cosmopolitan character of Hellenistic magic.
"
Budge, Egyptian Magic, ch. v; Erman, Egyptian Religion (1907), 154. For
the influence of Egypt in the Hellenistic magic, see the excursus in Heitmuller, "Im
Nam en Jesu," 218.
"
In addition to the observations in II, see Budge, /. c.; Wiedemann,
Religion of the Ancient Egyptians (1897), 268, quoting Synesius's words: the
Egyptian "mumbled a few unintelligible syllables" also his Magie u. Zauberei im
;
alt. Agypten (1905), 32. The Greek papyri are faithful repeaters of this Egyptian
art. Stiibe, remarking on the kabbalistic use of letters (p. 54), thinks that here
we have traces of the passage from the Talmud to the beginnings of the develop-
ment of the Kabbala. But as of Egyptian origin or kinship, the use is not to be
dated by the Kabbala. It existed on the periphery of Judaism long before it was
taken up by the Jewish doctors. Indeed Chwolson (CIH, col. 115) denies any special
relation of these texts to Talmudic ideas (against Lenormant, Essai, i, 212, who held
that our magic was a product of the Babylonian academies). Wohlstein was the
first to observe the eclectic character of our magic, ZA, viii, 316 f. In matter of fact
hardly a trace of technical Kabbalism is to be found in them.
is continued and flourishes with abandonment in the Greek papyri, and

there again this form of magical spell falls in with the Jewish currents.
This Egypto-Hellenistic magic is one of the prime sources of our texts,

and the impression made upon me in my study is that they resemble much
more. this form of magic than that of ancient Babylonia. The beginnings
of this invasion of western sorcery into Mesopotamia may have begun with
Alexander's armies; there can be little doubt but that pervasive Hellenism
soon domesticated its magic, as everything else Greek, wherever it settled.
It doubtless was reinforced development on Babylonian soil by the

in its
Hellenistic Jewishmagic had grown into luxuriant life on the theosophic

that
soil of Egypt and thence sent forth its waves of spiritual energy to all the
homes of the dispersed race.
It is difficult in the field of magic to decide which is cause and which
effect, for the spirit of magic produces like fruits spontaneously everywhere.
Our bowl sorcery is connected doubtless by many lineal bonds with

ancient Babylonia, but it shows as unmistakable links with the Hellenistic
magic, to which the Jews contributed, and from which they received still
more. The problem of these texts is the same that confronts us in specula-
tion over the Greek magical papyri. Who wrote these ? Egyptian, Jew,
Greek, Christian, Gnostic, all contributed each one his magical names,
mysterious formulas, bits of sacred history, each outbidding the other in

same ends and arriving at an indistinguishable limbo
the effort to attain the
of monotonous sameness. The texts were written for all who would use
them, and those who received their magical traditions adapted them to the
changing fancies of age and clime.
Our texts exhibit a like eclecticism. Babylonian, Jewish, Mandaic,

Gnostic, Hellenistic, and indirectly Egyptian, elements are there, in various
combinations. The Jew contributed a certain quality of monotheism and
made it palatable by his angelology; his Divine Name, his Scriptures and
apocrypha and liturgy, were storehouses of magical lore. All this was fused
with like elements from parallel sources, and the product was useful to any
body of magicians, even as it was in demand on the part of every class
of clients, pagans, Persians, Jews, Christians, every kind of sect. And

what is true of our texts is true of all the Jewish magical literature.
The bowls then are not so much illustrative of a special Jewish magic
as of the eclectic religious conditions of later Mesopotamia here the
;
ancient magic, divorced from its content of real religion, came to be rein-
forced by new currents of superstition from the West. Whatever be the
y relation of magic and

religion, whether they are twin sisters, or the one
the parent of the other, or innate rivals, in our special and confined field we
may observe the break-down of the ancient noble religions; gods have be-
come names, rites esoteric and selfish and malignant, holy writings formulas.
It is not Judaism we have been studying but a phase of fin de siecle super-
stition.
In recent years so much has been made of Persian origins for western
80
religion, philosophy, and magic, that I am surprised to find hardly a trace
even in a word" of the Zoroastrian system upon our bowl-magic. This is
the more remarkable as it belongs to Persian soil and flourished under the
Sassanian empire, while the dualism, demonology and magical practice of
Persia would have been so natural a nursing mother to the superstition we
have been studying. Had the Zoroastrian influence spent itself and, after
it had given itself to the world, did the more virile currents of the original
stock and of the West reassert themselves and triumph in Iran's territory?
Or has the influence of Persia been overrated?
As to the comparative age, in point of literary tradition, of the three

classes, "Jewish," Syriac, Mandaic, it is impossible to decide ;
all follow
common types. In the case of the Mandaic replica to No. n, the former
has the secondary text. The Mandaic charms are closest in spirit to the
old Babylonian magical literature, those in the Syriac appear to be expres-
sive of the current paganism (e. g. No. 36).
*
See Cumont, The Oriental Religions in Roman Paganism, esp. nn. 37-39, p.
266 f. ;Bousset, Die Ursprunge der Gnosis, etc.
" N. B. the
Ispandas-dewa in Hyvernat's text, and 3'iB, possibly the Persian
Peri. The arguments for Persian influences advanced by Levy, ZDMG, ix, 471 f.,
are now antiquated by the Babylonian literature. The fashion of interminable lists
of demons may come from Persia.
TEXTS, TRANSLATIONS, NOTES
CBS = Catalogue of Babylonian Section University of Pennsylvania.
Numerals in ( ) number the lines of the spiral inscription, starting from the
radius where the text begins.
Brackets, [ ], indicate suppletion of lacunae.
Phrases in ( ) in the translation represent amplification or interpretation by the-

translator.
Inferior points attached to Hebrew characters indicate doubtful readings.

Points on the line indicate missing letters or words.
Superior points, in the Syriac texts, represent the diacritical marks of the
original.
No. 1 (CBS 8693)

na ma[K pi]ni> KDIDK (3) m3 'irvrn [imn]^ na (2) matn rump pn
[ma]K pnr6 niD (5) jini> Trm XBD ru [injDJnn *nn!n (4)
rm Krvi"Sn nyop ptn nô p[] po KDD (6) Tninm m Jnn!>i
pa^ n^3B> (8) KOD m iiuenn nni>i imatJ' ^3 msx pnni> (7)
11 PDD tnu '3ai> Kn^'5>i (9) n't? pn^n parent [aijB'a mii>
'3BB'1-nK3 'I p5>3HO M rn B "> n>1B (10) KPM JO '1 linnm NHinj 5>
j
i
oi'3i J^K PB'JB'BI E> pnaaoi (11) pojaoi pa!>vi poon 'i poon
innnsi snais . . ^ poa
Exterior
n3Ji> NBTK 'jni 1
POTBI noicl' PTD' pirnm pl'm jisnnsi (12)
(14) Q1D3 KDB'31 H^'i'n p33B> Kt^J'S '33 D^VI '"133 niBna 'B0i>l (13)
n'oen K33na (15) Njnjs '3^n'sn Ditf^n nB"3 sn'!"!" '3'!>j? n^nna 1^3 B>3
nyi ni'iy i'X max TO'
TRANSLATION
This the amulet of Ephra (2) bar Saborduch, wherein shall be (3)
salvation for this Ephra b. . and also (4) for this Bahmanduch bath
Sama, that there be for them (5) salvation, namely for this Ephra b.
5. and for this Bahmanduch b. 5. (6) Amen, Amen, Selah.
This is an amulet against the Liliths that haunt the house of
(7) this Ephra b. S. and this Bahmanduch b. 5. (8) I adjure you, all
(117)
species of Liliths in respect to your posterity, which is begotten by Demons

(9') and Liliths to the children of light who go astray: Woe, who rebel
and transgress against the proscription of their Lord; woe, from the blast
(10) fast-flying; woe, destroying; woe, oppressing with your foul wounds
. . . .
,
who do violence and trample and scourge and mutilate ( 1 1 ) and
break and confuse and hobble and dissolve (the body) like water; woe,
....; and where you stand, (12) and where you stand (sic) fearful and
affrighted are ye, bound to my ban, who appear to mankind, to men in
the likeness of women (13) and to women in the likeness of men, and
with mankind they lie by night and by day.
With the formula, TWM (14) g'S GS GSK, have I written against
thee, evil Lilith, whatsoever name be thine. We (15) have written. And
his name shall save thee, Ephra, forever and ever.
COMMENTARY
A phylactery in the name of a man and wife for protection against
the liliths and their broods which haunt the home. The same couple are
the subjects of the charm in No. 13, in which the woman invokes the love
of her husband and the blessing of children. For the general magical
details I refer in this and the following texts to the Introduction.
1. mas: in No. 13 written with both n- and -. The name may be

Jewish or Persian, (i) hypocoristic from nnax, or (2) a hypocoristic
reduction from one of the numerous names in Fra-; see Justi, Iranisches
Namenbuch, 101 ff. for the prothetic vowel, cf ibid. 6.;

. The Persian
name of the mother by no means determines the race of the family.
TITOS;' r= "Sapor's-daughter" not instanced in Justi ;

duch for ducht;
see above, p. 104, n. 6.
2. 'inn = TTTI, 1.
4; both forms in the Rabbinic.
3. '1 D'jn : unless a scribal error, a unique adverbial development of

the preposition, "and withal," = simul ac, or fyoi xai t
e. g. Dieterich,
Abraxas, 147.
4. iruona: see Justi, p. 374 f. ;
also in Pognon B.
XOD : in No. 13 also 'NDD. A frequent Jewish name; see Heilpren,
nnnn VID (Seder ha-Doroth), ed. Maskileison, Warsaw, 1883, ii, 296 f.
The two forms are hypocoristic; see Noldeke, art. "Names," Enc. Bib.
50 f., Lidzbarski, Ephemeris ii, 7 ff., 13 ff. (For the early form and
history of these terminations, cf. the results of Ranke, Early Babylonian
Personal Names, 7 ff.). The full name was N'DD, "blind," occurring in
Jewish and Syriac. It occurs as a feminine name (as here) in Asseman's
Catalogue, cited by Payne-Smith, Thesaurus syriacus, col. 2655.
6. wvW :
pi., also KnN'W . The liliths are the only named objects
of exorcism, but masc. ppls., etc. are found in 1. 10 ff., probably by
technical phraseology.
rm / xm:
;
cf. Pcsah. nib : "TVT\ "ma 'n : "those which haunt caper-
berries are spirits.
pn^rra: the pronominal suffix expressed with the intrusion of ^;
cf. in the Assouan papyri of Sayce and Cowley, 'btO31 ^"13 (F, 9).
8. [Di]E'3 : if a correct restoration, the charm would obviate the
demoniac procreation described.
9. "Sons of light": X113 is primarily fire and the term would indicate
the angels, expressive of the legend that the angels emanate like sparks
(cf. f|En '33 , Job 5 :

7) from the dinur, the stream of fire under God's
throne, Hag. 143, and other reff. in Eisenmenger, ii, 371 ff. Cf. "the hosts
of fire in the sphere," 8: 13. In 16: 7 the demons are "sons of darkness."
But as the reference is to demoniac unions with human flesh, the expression
appears to be transferred to mankind. It is then parallel to "sons of light,"

a name given in the Mandaic religion to the Uthras, Brandt, Maud. Rel.,
30,and also to men predestined to life, Brandt, Mand. Schr., 13, 19. The
redeemed come to share in the light-nature of the angels, cf. Dan. 12: 3,
Enoch 38-39, cf. the viol <t>uT6f of the NT. In the myth of Adam Kadmon,
man was originally a being of light (Bousset, Hauptprobleme d. Gnosis,
202, etc.; for the Kabbala, Karppe, Zohar, 372 ff.). Hence we must sup-
pose that S113 has been reduced from sirtu "light" (cf. the Arabic), and
the expression is to be correspondingly rendered. The predicates follow-
ing recall the myth of Gen. 6.
'
pn'io, as in Syriac, but the is only the sewa; cf. 1. ii.
10. prriB rna Kp'T jn '1: An interesting parallel to a well-known

Talmudic formula against witches, Pesah. i loa-b : '3'Tna ma '3"rnp mp
ttmn spmob Np't xma ^"Ji^n -im'N, generally translated: "Your
head be balder, your crumbs [with which you conjure cf. the anecdote
of Abaye in Hull. lo^b, Joel, Der Aberglaube, i, 69] be blown away, your
1
spices fly off, the wind carry away the fresh saffron." I doubt if so much
sense can be made out of the doggerel; following the Talmudic tradition
our phrase would mean "your breadcrumbs away with the gust!" By
itself the words could simply mean, "be blown away with a gust," with re-
duplication of the verb. For mp in the Talmudic passage, see to 18 :

9.
The combination in the middle of the line is obscure; a verbal middle

noun from oen? The participles 01 pbano portray the fiendish assaults of
the demons; the same accumulations in Lidzbarski's Mandaic bowls. Cf.
the action of the demon of epilepsy in Mk. 9: 14 ff.
n. For the E> see above p. 61.
p3 frpiJK'O : for the relaxing effects of disease cf. Ps. 22: 15, Eze.
7- 17-
1131021 pa'nra ,
a dittograph induced by the scribe turning over the
bowl to write on the exterior and repeating the word. The in the first '
form represents the sewa. The meaning is stay banned where you are : !
12. pTD' :
metaplastic form of root IDS, found in the Targums, etc.
(cf. Heb. noiD).
POTO : cf. Kiddus. 8ia, KDJVN3 jt3D n*b "DTK . The climax of the
description is the worst and most obscene of the plagues ;

the same phrase in
Pogn. B, no. 27.
13. D1D3: in Ellis i: 8 EDO appears in conjunction with the Tetra-
grammaton.
14. '3^, O'by: the form is singular,and the phrase refers to the
many names of a lilith (see u, 12 and No. 42).
With- tcrp^ it is difficult to determine whether the singular or plural
is meant. For "lilith of whatsoever name," cf. 14: 6: demons whose names
are mentioned and who are not mentioned. The same indefinite invocation
in the Babylonian, e. g. Utukki-s&nes (Thompson Evil Spirits of Babylonia,

"that have no name," presenting a blanket formula for names
'
i> 153) spirits
not known; cf. 6aiu6vwv KOI //? OVO/M^/UVOV t Pradel, Griech. u. sudital. Gebete,
22, 1. 2.
15. bx, a Hebrew reminiscence; in general cf. Ps. 20: 2 f.
1
See Blau, Zauberwesen, 77. The connection of this Talmudic passage with Eze.
13: 17 ff. has not been observed by the commentators.
No. 2 (CBS 2945)
isp-ip S^PET KVVJ incip3 ên '!n3 <srvBi3 nn pass rux :!>m ain
ea KJ^TVI K^QOI NUT KDOIKT Ktpui' K:B"3i>i [N'at] (2) tain nnip sbnan
moK nne 'aa-i^yai '"3 ijoa (3) pna n<jBi rpinx njnxi K'OB> mai
pa!) Kjsti"K 'Kirn la sa'K3i Nmnj na winxa rv2 pn^nn DVTD ni
in njusn nu pn'tsn inonnn DJTPD CST KJ'jn jn'v!>i NSB^KI KDH (4)
n'33 DVTD 3in pai> HJD^S snn^ ui (5) pa!) KJn^j xnt^p ^ noam rrnrvx:n
nn xa'sa is xnanj 13 nji3 HJX nn'3 rprm ^j'K !>33i
!>yi NIID PCTH !>j/ rurvxT xnmnsi srnnai xnotr pa

rux KJ^TK (7)
nâ pna
piano nani jmo mô po'p xnapu xmnoâi nansu
TRANSLATION
Again I come, I Pabak bar Kufithai, in my own might, on my person

polished armor of iron, my head of iron, my figure of pure fire. (2} I am
clad with 'the garment of Armasa (Hermes), Dabya and the Word, and my
strength is in him who created heaven and earth. I have come and I have
smitten (3) the evil Fiends and the malignant Adversaries. I
have said to them that if at all you sin against Abuna bar Geribta and against
Ibba bar Zawithai, I will lay a spell upon you, the spell (4) of the Sea and
the spell of the monster Leviathan. (I say) that if at all you sin against
Abuna b. G., and against his wife and his sons, I will bend the bow against
you (5) and stretch the bow-string at you.
Again, whereinsoever you sin against the house of Pabak and against
his property and all the people of his house, in my own right I Abuna bar
Geribta or against Ibba bar Zawithai (6) will bringdown upon you
the curse and the proscription and the ban which fell upon Mount Hermon
and upon the monster Leviathan and upon Sodom and upon Gomorrha. In
order to subdue Devils (7) do I come, I Abuna b. G., and all evil Sacra-
(121)
ments and the tongue of impious Charm-spirits; I have come and smitten
the Demons and Devils and evil Tormentors, the Gods (Idol-spirits) and
female Goddesses standing in serried rows and encamped in camps.
COMMENTARY
A
mutual charm of two sorcerers, each invoking his powers in turn in
the other's behalf. An almost exact replica of the terms of the charm is
found in the first part of No. 27. The two men named appear in No. 3,
where Pabak's household is the subject of exorcism.
1. 3in: apparently a formal term of introduction; cf. 26: 3. Tt
generally connects the several members of an incantation series. Cf. the
"and" introducing the mortuary charm published by me in JAOS, 1911,
273. It may be correlative to 3in in 1.

5.
pass: the Persian Papak, Justi, p. 241 ;

cf. Arabic Babek, Greek 7ra/*/?or.
The name occurs in late Babylonian, Hilprecht and Clay, BE, ix, 68.
'tWVBia: Syriac KJVBia is a water-flask with a small mouth. For

the character of the name, cf. Hebrew pupa, Xofcfof, L,u. 8: 39 = xro
"wine-pitcher," etc. For the hypocoristic termination in 'N ,

see to i :
4.
It is parallel in meaning and form to rPpnpa. Neh. II :

17.
KVVJ = KDX'VJ, 27:3. Comparing the Rabbinic pa, "a shining spark,"
and "white earth, gypsum," and yrtli, "polish." I understand this word in
the sense of "polished armor."
join noip = snm 'noip nba , 27 :

4 ;
the parallel marks the gradual
obscuration of magical formulas. Fire is the potent element against witches
and demons, as the ancient means for destroying their arts. In Babylonia
the fire-god Gibil was the chief god of exorcism in such magic, Tallquist,
p. 25 ff. ; for other examples in Semitic magic, see Thompson, Semitic

Magic in Index. Iron, like the other metals, and excelling them,
is a potent
means against devils, Blau, p. 159; Thompson, in Index; in the Testament

of Solomon is an anecdote of a devil afraid of iron (JQR, xi, 18) ;
Josephus' exorcist used an iron ring. For the western world, see Pauly-
Wissowa, Real-Encyc., i, 50.
2. X'Ol I supply from the parallel inscription. After it appear traces

of bl, which letters are repeated to make the following word; a fault in
the bowl required the rewriting of the characters.
swob: the garment of a potent being carried with it
his powers. Compare the assertion by the magician in the charm noteci
to 1. which he professes to be clad with the magical paraphernalia of

I, in
Moses, Aaron, David, Solomon, etc., and see above, 9. There is also
to be recalled the magical garment of Marduk in the fourth of the Seven
Tablets of Creation, while the magical robe which renders the wearer
invisible is common property of folklore.
K^DOI N'3T KDCns. NDO1K is found in the parallel bowl No. 27 (along
with the rest of this phrase) ;
in 19: 7; in 25: 4 pB^D NDD[ns]; in n :
7
in the spelling D'DtK; and in 7: 8, D'DTK = Myhrman, 1.
4, D'DTit. The
forms give the clue; D'mx one of the Syriac spellings for the Greek 'EPHK,
is
e. g. Peshitto to Acts 14: 12; D'Din also occurs in Syriac. NDD1X is then
the Hermes about whom gathered the extensive mystical cults and literature
towards the beginning of the Christian era to which is given the epithet
Hermetic. Summary reference may be made here to Reitzenstein's illum-
inating studyPoimandres (Leipzig, 1904), also to G. R. S. Mead, Thrice

Holy Hernias, London and Benares, 1906. The Greek Hermes, the
messenger of the gods, was identified with the Egyptian Thot, the divine
agent of human illumination in a word the Logos of the Egyptian religion.
This mystical function of Hermes-Thot is evidenced, e. g., by a passage in
f< yeyevfia-&ai CK i?foi "Aeyopev A6yov KOIVOV TOVTO lara vfjlv roif TOV
Justin Martyr : &eoi>,
'Eppijv Uyov TOV vapa &eov ayyefatubv teyavaiv (Apol. i, 22 ; Migne, Patrol, gr., vi,
57-).
This figure was also adopted in the syncretistic mysticism of the
farther East, as the expressions cited from our bowls show. He is the
word xôo (= xWo, 19: 7),' and the Metatron, that mysterious inter-
mediate agency between God and his creation in Jewish Gnosticism (cf.
13). But this Hermetic theology was not mediated to the Orient through
Judaism, but through the Hermetic schools, which appear to have held
out, into the twelfth century, in that obstinate center of paganism, Harran.
Chwolson has collected the evidence for the survival in that region of the
2
Greek religious philosophies, and Reitzenstein has now trenchantly pointed
1
The 'Ep/iifc Uytof or Uyiov : Reitzenstein, op. cit., 43 ; Abt, Apologie des Apuleius,
118.
*
In his Die Ssabier und der Ssabismus, 1856. See now Dozy and de Goeje,
out (p. 166 ff.) the essential Hermetic quality of this last remnant of the
old pagan philosophy. The magic of the Euphrates valley has caught up
probably from Harran the figure of Hermes and easily identified it with
the Jewish Metratron, the biblical Enoch, etc." Hermes was the equivalent
of the Babylonian Nebo, and a passage in the Mandaic Ginza throws light
upon the expression, "clad with the clothing of Armasa" ;

in the Ginza
4
we have a tradition that the angels invested Nebo with a dress of fire.
The Kôo of our text is then a proper epithet of NDcnN. What is meant
by the preceding epithet K'31 ? It occurs in the parallel text, and also in
Stiibe's text, 1. 5, thus: rw mt6o jntSD'O. I suggest that nun (sol)
means "who-is-in-Yah," an ancient mystical expression for the Logos; cf.
the Johannine ^pot rbv &e6v, and the description of the Son as "in the
bosom of his Father," and, "I am in the Father and the Father in me."
Compare also 7: 8, lira w, and note.
3. nno (cf. 4:4), reminiscent of the biblical 'D aop, for which see
Joel, i, 100.
XJUK: a name of two Amoras.
KmnJ: "scabby"; cf. Gareb, 2 Sa. 23: 38, and the Palmyrene K3nJ,
de Vogue, Syrie centrale, no. 141 ; also the Arabic Juraib, Jarba.
WS: the same name in Seder ha-Doroth, ii, 45. The form is shortened
from Abba, see Lidzbarski, Ephemeris, ii, 8.
"KlTir : so the probable reading of the name here and below. It is

hypocoristic from NJVU , "corner" ;
cf . the biblical name Ribka = Aram.
Xp3"i, "stall." Is there here a pious allusion to the daughters of Israel as
polished corners (JWt) of the temple, Ps. 144: 12?
NJB'B'K: the verb is found in the Aramaic only in the Syriac, and but
rarely, and in the bowls occurs only here.
Nouveaux documents pour I'etude de la religion des Harraniens, in the Actes of the
6th International Congress of Orientalists, II, i, 281.
*
Bar-Hebraeus, Chron., ed. Kirsch, p. 5, where Hermes and Enoch are identified
"by Greek books" also a reference in Reitzenstein, p. 172, n. 3, to a Hermetic MS.
;
bearing the name of Idris =

Enoch. For this Enoch-theosophy see Joel, Aberglaube,
ii, 16, 19.
*
Ginza, R, p. 54, ed. Petermann; see Brandt, Mandaische Schriften, 89.
01 NDH KSE"X: the spell on the sea and Leviathan was mightiest in
magical history, for it was the first great act of "white magic" ;
cf . the.
Marduk legend. A survival of this mystical aspect of creation appears in
Job 38: 8-1 1, which concludes: "And He said: thus far shalt thou come
and no farther, and here shall thy proud waves be stayed" cf Jcr. 5 22, ;
. :
Ps. 104: 6 ff., Job 38: 8 ff. The subjection of the abyss is a frequent
magical allusion in the papyri, e. g. the Great Magical Papyrus of Paris,
1.
3062 ff. (Dieterich, Abraxas, 140; Blau, p. 113; Deissmann, Light, 258).
The sealing of Tehom is referred to in Targ. Jon. Ex. 28: 30.
4. incnnn : the scribe began to write the perfect, passed into the
imperfect (which we should expect here) with the second letter and re-
turned to the perfect termination; he amended his mistake by rewriting
the word. In general the scribes aimed at carefulness. A word so
corrected is sometimes deleted with a line.
rvnJVK: for the various forms, see Glossary, s. v. NnnrN.

m33: a Mandaic and also Targumic idiom for 'H133, Noldeke, Mand.
Gram., 144.
'Jl Kne>p '3: '3 a form of -3 found in Targums and Talmud (also
in the Palestinian charm cited to 1.
i). The terms are reminiscent of
Marduk's slaying of Tiamat in the Babylonian creation legend "Marduk :
made ready bows The bow and the quiver he hung at

.... his side" ;
cf. the praise of Marduk's bow in the fifth tablet (King, Seven Tablets of
Creation, ii, 63, 83, and fragment cited, p. 207) ;

also numerous, biblical
parallels: Hob. 3: 9, cf. v. 11 ; Ps. 7: 12-14; Dt. 32: 41 (where Gressmann,
Isr.-jiid. Eschatologie, 78, would read nae>N for BBBT3). As in 1. i with the
clothing of Deity, so here with his magical arms the magician declares
himself invested. But the phraseology may be based on magical practice,
a symbolical shooting at simulacra, in the same way as these are burnt,
peeled off, mutilated, etc. A very similar passage is to be found in one of

the Manichaean texts discovered in Chinese Turkestan, in which the
conjurer shoots with his bow and arrow at the demon, who falls dead ;
Sitzungsberichte of the Berlin Academy, 1908, 401.

X33'J :
participial form from 333 ;
the Peal is unique.
5. 3in the other part of the mutual charm now

: begins. The contrast
is further expressed by 'TT3 "op my part." ,

WSO IX: this name was omitted in its proper place and is now inserted.
6. NDDiriN: for the prosthetic N see Noldeke, Mand. Gram., 24.
|1DTn by: a reminiscence of the myth of the confederation of the

fallen angels upon Hermon (n. b. V Din) see Enoch 6: 5 f. "they named
; :
the mount Hermon, because they had sworn and bound themselves by
curses upon it" ; also 14 :
7 ff. Philo of Byblus also connects the Titans with
the Lebanons and other mountains of Syria : "These begat sons of greatest
size and superiority, whose names were given to the mountains which they
occupied, so that some of them are called Kassion and Libanos and Anti-
5
libanos and Brathu." And Hilary of Poitiers adds something to our
knowledge of the myth "Hermon is a mountain in Phoenicia, the interpre-
:
tation of whose name is anathema. Moreover it is the tradition from

whose book it comes I know not, that the angels lusting after the
daughters of men, when they descended from heaven, assembled on this

very high mountain.'" Cf. the anointing of Nebo by the evil gods in the
Mandaic mythology, Brandt, Mand. Rel., 126 f.
7. pno nTD: construct of accumulation.
"IBID HB1: "camping in camps." 1B1 is very rare in Hebrew and

Aramaic, but is frequent in Assyrian, where among several meanings it
is found in this sense (cf. the biblical place-name D'TBl). IBID occurs in
a MS. cited by Rabbinowicz to Mcgilla lob h& 1TB10 JV3, where 'O : WK
= Hebrew nrat?.' The variant in 27: 11, HBIO nam, parallel to 'D nTD,
is probably the correct form. The allusion to the serried battalions of the
demons is epical, perhaps of mythological origin.
'
Eusebius, Praep. Ev. i, 10: 7; text in C. Miiller, Fragm, hist, grace, iii, 566.
'
Hilary to Ps. 132 :
3, see Corpus script, eccles, latin., xxii, 689.
'
So on Jastrow's authority, Dictionary of the Targurnim, the Talmud, etc., 1476,
but I do not find the reference.
No. 3 (CBS 2963)
Knanni> Kine> Konm KPI KID'S pnn JBTO 'ami nan K'DN KnxiDK no n,De>a
XB"a JDDI Kea Kin rpjpn pnnnM mn nripanin na MTIK (2) pnnn nwan
ntoa niio nn<Ki n^nn'K miD snaa (3) iDpn Knaa max poysv
<yiaB>Ki n>Kna IOIK IDIK K'Wai Koon pn^'K pai pmaK po
n'nn'K nnK niô int'min na MTIK pin rv hop^n sh n^
n'l pn^ja n 1 IJIBPTI KÎ (5) n^ya 'ITIK mô 'lana na nnx
KBDâ K!>I K^'b K!> nhyi>i pn KQV po pn5> pm pai p.n5> n^T pa
oys ion ntntnt tap: ion (6) nan tan ysDysoyD non ion non yryryti rr
IDE' VP 1DK PD JVPD PD PD pDpD Km'P KHtJ"K pD n'nfiV nSl 11

IHDK pp
'n' yaa' nai (7) n^ro ^[']m Knia isten an KDB* Kin inn
[p']Tjn bim^ nnroiin 13 mK pirn iTaxip [ai Tiienp po yân^Di pny
pmi tin!> n^xn pnnja !>a (8) pm pnâ â JDI Mais na nT.mK nnK I'D
jvpo Km^P' Knt!"K PD n^nsi' nav inoK pp PDPD JDPD DIEQ JDK sj'E'Dia
im n'O' yoB* (9) nai n'jâ I"m Kmo IK^DI. Kan Kotr [Kin pnn]
not? pnna nu WIBTI IK Knâ pnnn. n'onp poi 'manp pn ybn'm pny
n'nn^K nnK anp pai n;n[t'Dnin. na MTIK nnp po] [n*r]D i"nnn xan
nnos oitrai ICK K'B'oia pn5> pnni pn> n<tn paii pja nnp poi (10) iiana na
a[n KDE' Kin pnn] po popo IDPD Knn'p' Kne"K pa n^nav nai> nav
pa 'monp pa yi>ann:i pny i"nn (11) n^n' yaB> nai nora 5"nn snia ixbon
nnK (12) pn swa Kin. pia'i pnyi i>im' an KDty pnn oitra Knt^n *IN
noNJtj' en?Dia pni> pnni pni> n^Kn pan pja ba onp poi nana na n-nn'K
nt Kl>n] D5>E>in'3 n^man ia mrr nyr \oon ia nin^ nyr itaon i>K mni nox 11
!
[IDK IBK B'K'a !>xio nin
TRANSLATION
In thy name, O Lord of salvations, the great Saviour of love.
Designated is this spell and mystery and strong seal for the sealing
of the household of this (2) Ardoi bar Hormizduch, that from him may
depart and remove the evil Demon and the evil Satan, who is called SP'SK,
(127)
the Mighty Destroyer, who kills (3) a man from the side of his wife
and a woman from the side of her husband, and sons and daughters from
their father and from by day and by night onto, omo,
their mother,
walking. (4) I adjure thee that thou do not kill off this Ardoi b. H. from
Ahath his wife, and that thou do not kill off Ahath bath Parkoi from
Ardoi her husband, (5) and that thou do not kill off their sons and their
daughters, whether those they have or those they shall have, from this
day and forever, neither by night nor by day. In the name of Z'Z'Z', HSR,
HSR, HSR, P'SP'SP', TMR, TMR, (6) TMR, NKT, ZHZHZH,
HSR, P'S, TMR, KIC, 'STW, YWPT, YWPTYH, from the burning fire,
SKSYN, SYN, SYN, SKYWN SK, his name KS his name. This is the ;
great name before which the angel of death is afraid, (7) and when he
hears it, frightened he flees and is swallowed up before and (just so)
it
before this Ardoi b. H. shall he fear and flee [and from] Ahath his
wife, bath P., and from all their sons and from (8) all their daughters,
whether those they have or those they shall have. PWTSS, Amen. In
the name of KK, 'STW, YWPT, YWPTYH, from the burning fire,
SKSN, SKSYN, SKYWN, [This is] the great name before which
the angel of death is afraid and when (9) he hears it, frightened he flees
and is swallowed up before it and before this household. Moreover now
in this great name of which is afraid [the angel of death, etc. he shall
flee from ArdoiH.] and from Ahath his wife b.
b. P., (10) and from sons
and daughters, those they have and those they shall have. PWTSS,
Amen. In the name of 'STW, YWPT, etc. [This is the great name]
before which the angel of death is afraid, and when he hears it (n)
frightened he flees and is swallowed up so moreover now on the authority
;
of this great name shall fear and flee and go forth the evil Demon
(from Ardoi, etc.). PWTSS. According as it is said: "And YHWH

said to Satan: YHWH rebuke thee, Satan; YHWH rebuke thee, who
chooses Jerusalem. [Is not this a brand plucked from the burning? Amen.
Amen.]"
COMMENTARY
A charm for a man and his family against a murderous spirit. The
charm consists in magical syllables constituting "this great name" and the
formula is repeated four times; see p. 65.

I. "10: construct = Syr. SOD. 01 xnxiDN no: a frequent epithet in
these bowls of the deity invoked, along with 'Dim xai WDK, e. g. 7: i.
Cf. the frequent invocation in Pognon's bowls : K'DXDT N"DN DiOK, N'DX HXJX
xnKD'EJ, etc. The theme nox is equivalent to "û i n the New Testament
and Latin salus, German Heil, for which modern English offers no syno-
nym, the good old word "health" having been specialized. The word
implies a remedy against evil spirits and black magic. It is also used
concretely, of the phylactery, "this '", Wohls. 2426: i.

The epithets here used are interesting as being probably one of the
few survivals in these inscriptions of the ancient Babylonian theological
terminology ;
there we have, in the penitential and magical literature in-
numerable appeals to the love and curative powers of the deities thus ;
1
Marduk is god of love and life, Ea is a-si-e.* And the 'exact equivalent of
K3T X'DX found as an epithet of Gula, the consort of Ninib: azugallatu
is
beltu rabitu, "Great Healer, Mighty Mistress"; and of Bau, who became
1
identified with Gula, e. g. asitu gallatu. Ninib was domiciled at Nippur
and these epithets of his consort may have been particularly Nippurian,
and so have survived in the bowls coming from that locality. I have not
been able to discover the parallel masculine epithet for Ninib.' This
invocation is doubtless pagan, being distinct from the numerous biblical
epithets expressive of the love and power of God. It is never associated

with the Jewish Divine Name. Z"r^> is a common epithet of the Greek
gods, Zeus, Apollo, Asklepios, Hermes, and is an epithet of the Deity in
the N. T., e. g. I Tim. i i. Cf. also the Phoenician xsio ^>j?3, CIS, i, no.
:
379, and Ex. 15: 26, IXST nirv '3X. Also n. b. the common epithets for
1
La magie ass., Fossey, 323, 365, 369; n. b. his title remenu.
'
This reference I have not been able to verify.
'
III R, 41, col. 2: 29; Delitzsch, Hwb., I97a; Schrader, KB, iv, 78.
4
R. C. Thompson, PSBA, 1908, 63.
'
Radau (BE xvii, pt. I, p. ix) endeavors to find the same title for Ninib in his
explanation of the Aramaic rendering of NIN-IB, IWIJK (see Clay, JAOS xxviii, 1907,
135, and Montgomery, ibid., xxix, 204). He interprets it as en-usati, "lord of
=
help," our very title (cf. Delitzsch, Beitr'dge z. Ass. i, 219, for equivalence of AZU
with asu), and with the same root. The interpretation would be very agreeable to
me in view of the above remarks, but Radau omits to explain the Aramaic rendering
of i (or e) by V when the Aramaic has the root D, while Clay's explanation appears
to me the more satisfactory.
the love of God (V nrn) in the O. T. and Koran, also in the Palmyrene
texts.' Pradel has collected in his Griech. u. sudital. Gcbete, 42 f., a
number of the epithets denoting the healing and merciful character of God;
he is there iarpof iln>x" v , Ifor/pav, etc.
01 joto: a standing introductory formula in these bowls (with KD2,

etc.). !T, Pael, appears to be used in the sense in which the Peshitto has
it as the rendering of the Hebrew trnpn, "sanctify," e. g. Josh. 7: 13, Jer.
12: 3. Cf. the religious connotation of the parallel root ly.
For Nnonn as a pa"al formation see Noldeke, Mand. Grant., 121. Cf.
the Mandaic forms and formula cited by Lidzbarski, Eph. i, 96, n. i :
KmXDJOi xnwisri xnDsnxn. The "charm, mystery, seal," are identical, and
refer to the Great Name of the incantation. For the identity of name and
seal, sec Heitmiiller, "7m Namen Jesu," 143, 150, etc.
2. TTIK: hypocoristicon in -oi, abundant, with variants in -di and i, in
these texts (see Noldeke, Persische Studien, in Sitzungsberichte, phil.-hist.
Class, of the Vienna Academy, 1888, p. 387.). The name is formed from
one of the numerous Persian names in ard- or art-; it occurs in Myhrman's
text, see his note, p. 349.
irvOTin: a frequent Persian name see Justi, p. 10.
np, or rip = j?P, from jnr or yyt; but as np, from nnr (found in
Heb., E.r. 28: 28, cf. the Aramaic rw), see the forms Jimr,io:6, Jinp,
12: 10, Nnwnx, Pognon, B. np, 31: 3.
"Demon, Satan, Destroyer," all epithets of the one demon; cf. above
pp. 58, 68.
PDJJBS : with reversal of the alphabetic order of the first four letters
to indicate the bouleversement of the demon?
K13J max : abbdda gabbdrd, abbdd not otherwise found ; for the forma-
tion cf. Noldeke, Syr. Gram., 115. Notice that the Hebrew and Greek
Abaddcn is represented in Rev. by 6 a.Kok'Kvwv, as though the original was a
noun of agent, not an abstract. The epithet Jrnt'on ixbon, 2 Sa. 24: = 16,
rrne>on, Ex. 12: 23, the Samaritan Nâno, etc.
3. p^l: for the vocalization of the conjunction cf. K^TI, 14: 6;
'
Baethgen, Beitrage, 82 f., Lidzbarski, Handbuch, 153.
l, 14: 7, etc. The conjunction is also similarly pointed in Targum

Onkelos, Dt. 14: 37 (ed. Berliner), f|^m; see Berliner's note, ii, 140.
piVQ'K: the half-vowel after D is indicated, as in Mandaic.
I^KflD 1O1K 1O1X : thus the uncanny stealthy movements of the demon
are expressed.
4. nns: probably the first element in such a name as masonns, "sister
of her father," cf . 'mnx ,

"brother of his father," a frequent name in the
Talmud. Cf. biblical 3SHK, and the Babylonian Ahatbu, Ahatsuna,

Ahat-immisu, etc. (Tallquist, Neubabylonisches Namcnbuch, 3), and similar
names in the Glossary.
'1313: hypocoristic of Persian Farruchan, Justi, p. 94 ff.
5. pm = hawen, cf. jno, JOT, 6: 4, pi. ppl. with future sense, as

common in Syriac.
jn: appears only in this phrase, so 16: 13, 19: 20, is archaic and
seldom in Talmud ;
for the ptonouns see end of Glossary C.
6. "From the burning fire," i. e. of hell. For the threatening of

demons with pangs of hellfire, see Pradel, 21, 1. n ff. for the threatening ;
of demons in general cf. the Paris Magical Papyrus, 1. 1227 ff. (ed.
Wessely), and see in general Tambornino, De ant. daemonismo, 78. The

angel of death appears in Schw. F. The charm of which he is afraid is
d potion more fearful to the demon.
7. p'Tjp: for the second '

representing the sewa, cf. the Sabbioneta
text of Targum Onkelos, ed. Berliner, to Ex. 21 :
13, Num. 35 : 26. For u
in bwtT ,
see Noldeke, Mand. Gram., 219. N. B. the two prepositional
forms 'niDtnp and rvmp along side of each other, the latter attributed
to the "Palestinian" dialect by Dalman, Gram. d. jild.-pal. Aramaisch, 181.

The Great Name, or True Name, at which devils and all things created
tremble and flee away, is a common thesis in the Greek magic Wessely, :
xlii,' 65, ad infra: the God of Israel whom the heavens bless and (the
oceans?) fear and every devil trembles; Dieterich, Abraxas, 140, 1.

55 ff : the
name at which trembles the Gehenna of and every mountain trembles;

fire
Wunsch, Antike Fluchtafeln, no. 4, 1. 44 (with editor's notes), and no. 5,
*
"Neue griech. Zauberpapyri" in Denkschriften of the Vienna Academy, phil.-
hist. Class, xlii, 2 : his earlier publication in vol.xxxvi is cited as "xxxvi."
1. 21. It is not necessarily a Jewish phrase, Wessely, xxxvi, 50, 1.

244 ff :
"This is the primitive ( ^purevov~) name of Typhon at which trembles earth,
deep, hell, heaven," etc. Cf. Heitmiiller, pp. 148, 231, for citations from
the Fathers, and Pradel, p. 40 f., for Greek magic. Dieterich regards
this trembling before the Name as of Orphic origin, p. 141.
The bowl CBS 16093 is almost identical in text with this one, and
bears the same design. It is about two-thirds as long. Its clients are the
couple named in Nos. 32 and 35. Also another bowl (unnumbered) is
practically the same as the present text, but shorter, with the same design,
also made out for the clients of Nos. 32 and 35.
No. 4 (CBS 2923)
Nrprnt 'rm tnon ttrî Kwa wii ioi paîp paste

rnrva mr (2) yaiN ID Nina piraTim P.JVTDK PTDN pri'Tox pn'eaa
KÎ rpri'3 'WK i>aa, ma pioo: NÎ 'Kiveia na paâa ma perm &6
am KTIS? [xonnai] stjâ xnoâ pai> KJIDNT i>it^D xooâ (3) bi
(4) am 'tj"a 'ins TIJHS nn n'onn NiiD'xa pa5>
prn paaia nyaB nn nonxi N-iiD[''iu pa^j] NJTDN am xnnDi

'nan KHVB' nyi wm (5) xan KDT iv p^SMte
1
B'J' |
K i>33 pna pbaoj s<b 'boaxi nana na NJiaxa pna iion'n !>...
rrnu n[nno ]Dinmbio'o oou K!>I K'S"i>3.i> 'xnêia 13 (6) paxan rrrva
pnx (7) H3DJ n'i>mBni n'BpJ rpjm HJK n^ nmn KB'njT xa^ Kmtyi nra nnn
13 tn*n n.nna
TRANSLATION
Covers to hold in sacred Angels and all evil Spirits and the tongue
of impious Amulet-spirits. Now you are conquered, you are charmed;
charmed, you are charmed and sealed in each one of the four (2) corners
of his house. You shall not sin against Pabak bar Kufithai, nor shall any
do folly against him, against all the people of his house, either
by night
nor (3) by day; because I have bound you with an evil charm and a sure
[seal]. Again, I have charmed you with the charm with which Enoch was
charmed by Again I charm you with an evil and
his wicked brothers.
galling charm
seal.
Again, (4) you with the seal with which were
I
charmed the Seven Stars and the Twelve Signs of the Zodiac unto the
great day (5) of judgment, and to the great hour of the redemption of
your heads you shall not : . . .
,
nor sin against them, against Abiina bar
Geribta, and none shall at all do folly against them, namely the people
of the household of Pabak (6) b. K., neither by night nor by day, because
well sealed is his house and well armed, and with a great wall of
(133)
bronze have I surrounded it. I, what I desire I grasp, and what I ask I
take. (7) You are in the place of Abuna b. G. and in the place of Pabak
b. K.
COMMENTARY
A general charm against all evil spirits, made out for the Pabak of No.
3. The introductory lines are of interest as they definitely settle the use of
these bowls (8). The design represents the sorcerer waving his bough,
see p. 55.
i . ÔTen ^n'O : 'D is to be identified with the plural of the Syriac
m e
tall tha,
c
m e
talle, or matt e lef the '
probably represents the pronunciation
mctt c
le. The second word ba'O is the infinitive of TO, "contain," whose
original meaning is retained in the Hebrew, even in the sense of holding
in with force, e. g. Jer. 6: n, over against the later meaning of "measure."

pe'Hp pKTD: See p. 79; also cf. snKC'Hsp snoin, Ginza, ed. Peter-
mann, p. 231, 1. 10, and the Mandaic SCHlpn snn.
Tini: the first letter was written by inadvertence.
KfPJTr 'JTT : case of dittography.
xn3>ns: for the prosthetic N, cf. Noldeke, Hand. Gram-, 32.
3 . 'Ji ira nôso : we find here the idiom of the active use of the
passive participle, as in Neo-Syriac; see Noldeke, Gram. d. neusyrischen

Sprache, 103, 143. An approximate use of this participle in verbs mean-
ing "to carry," etc., and also with IDS is found in classical Syriac (Noldeke,
Syr. Gram., 280). But in these instances the participle is middle voice
in meaning; thus S^ba TDK means, "he bound himself with a crown."
In the present case the participle has assumed a completely active sense,
with an object other than the subject.
113ns : this spelling is found in a passage from the lexicon of
Karmsedinoi, quoted by Payne-Smith, col. 266, .?. i'. DiBDna'CJS.
'ins : "his brother" and "his brothers" have the same spelling, differ-
ing as -tihi and ohi; the forms in -ui, 6i are Mandaic, and also Palestinian.
There is reminiscence here of a cycle of personal legends concerning

Enoch which have been preserved only in the Arabic, see Weil, Biblische
1
See Noldeke, Syr. Gram., S 59.
1
Legenden der Musselmanner, p. 62, a compilation from manuscript sources.
According to these legends Enoch (Idris), who foretold the flood, suffered
at the hands of the wicked Cainites, even as Abraham was made a martyr
for his faith. Our passage must refer to some spell laid upon Enoch by
his adversaries. The early Samaritan theologian Marka (fourth century)
cites a book of the Wars of Enoch, which may have contained these tradi-
tions." A spell laid by the wicked on a saint was a fortiori potent; see
above, p. 64, for other apocryphal examples. For Enoch in incantations, cf.
19: 17.
pPiWD: the word is written twice; in the first case the scribe emitted
the X, then inserted it above the line, and on second thought rewrote the
word correctly. It is the Syriac and Mandaic KDK^NO. The first '
is unique ;
it is to be classed with the phenomena noticed by Noldeke, Mand.
Gram., 223, where, e. g. -yun for -un.
Tim Nnytr, xm NOV : cf. "the great day," Hexaplaric Syriac to Is.
1:13, the New Testament "that day and that hour," the Syrian Ephrem's
expression, "the hour of judgment" (ed. Lamy, iii, 583), and the Arabic
"the hour." For the feminine form T)3"i, see Noldeke, Mand. Gram., 145.
In lines 4, 5, we are introduced to an extensive and ancient cycle of
myths concerning the relation of the Seven Stars (the planets with sun
and moon) and the twelve zodiacal signs, with the creator of the kosmos.
There were two distinct developments in this mythology ;
in the polytheistic
development the planets became highest deities. But in what we may

call the monotheistic trend of thought, in which one of the gods, like
Marduk became monarch, or, as in Israel's faith Yahwe is the sole God,
stress is laid upon the antithesis between the Creator-God and those
celestial divinities. The present regulated orbits of the planets and the
fixed positions of the zodiacal constellations signify that these beings, once
autonomous, have been brought into subjection to a higher god. In

process of time they came to be regarded as "spirits in prison." Thus
Tiamat became, when slain, the fixed firmament (or the zodiac?), while,
according to Zimmern, KAT , 502, the eleven Helpers of Tiamat are the
twelve signs of the zodiac, minus that of the Bull, the sign of Marduk
1
For the later Jewish Enoch literature see Jew. Enc. i, 676.
'
See Montgomery, The Samaritans, 224.
himself. This unfavorable attitude toward the celestial bodies is thus

ancient. The monotheistic trend was native to the Hebrew theology, and
in line with it we have the passage in Is. 24: 21 ff., according to which "the
host of the height on high," as well as the kings of the earth are punished,
being bound in prison. For the later theology the Book of Enoch is a good
witness; e. g. 18: 13 ff . : "I saw there seven stars as great burning

mountains. When I inquired about it, the angel said : This is the place
where heaven and earth are at end; this is a prison for the stars and the
host of heaven. The stars which revolve over the fires are they which at
the beginning of their origin transgressed the command of God for they
did not come forth at their time. Then he became angry at them, and
bound them for 10,000 years, till when their sin is accomplished"
the time
(cf. 21 :
6). The "spirits in prison" of i Pet. 3: 18 ff. is in line with the
same notion, depending directly upon Is. 24: 21 ff., and we may compare
the invidious use of "planets" in Jude 13, in the expression amep^ âvjjrai.^
But our text also bears witness to another development of the myth.
The "binding" of the Seven Stars and the zodiacal signs was for a fixed
term. According to the passage quoted from Enoch, it was for 10,000
years. In the Isaianic passage, a term is fixed : "after many days shall
5
they be visited." In Peter the ancient myth is revived in the notion of
Christ preaching to the spirits in prison. It is left somewhat obscure what
shall take place when "they shall be visited," or when "their sin is ac-
complished" (with Enoch}. Exegetes npB' differ over in Isaiah, whether

the verb is to be understand favorably (of a visitation for release) or un-
favorably (of chastisement). Also the Petrine preaching to the spirits in
prison understood by commentators in equally opposite ways. In our

is
text the term of "the great day" and "the great hour" is evidently to be
one of release to the stars bound in prison. There appears to be applied
here the idea of a universal Apokatastasis. Now for this notion of the
redemption of the imprisoned celestial deities we have a basis in Babylonian
4
See Bousset, Hauptprobleme der Gnosis, c. i, "Die Sieben." In the Mandaic
system the seven planets and twelve signs have become utterly evil. In this line
of thought, taken up by magic, there is, I think, an open anthesis to astrological
fatalism.
There is literal reference to this passage in No. 34: 6, KanplBS. There is
possibility of confusion between KJpllB and

mythology. In Tablet vii, 1.

27 f. of the Epic of Creation (King, Seven
Tablets of Creation), among the given to Marduk are: "Who had
titles
mercy upon the captive gods ;

who removed the yoke from upon the gods
his enemies." And Pinches has now published a text ("Legend of Mero-
dach," in PSBA, 1908, 53 ff.) which is a late supplement to that epic, and
apparently continues the theme of the release of the captive gods : "He
(Marduk) goes down he rises to approach the prison. He
to the prison,
opened the gate of the prison, he comforts them. He looked upon them
then, all of them; he rejoices. Then the captive gods looked upon him.
Kindly the whole of them regarded him." The "day of redemption" of

our text is therefore in line with this Babylonian myth, and probably the
passages from Isaiah and i Peter are also to be explained in consonance

with it. This mythical trace probably descends from the Enoch literature.
5 . Abuna is intruded awkwardly. ^3DK for *7UDK.
6. nro TOT: the root nt (nto, mr) is found elsewhere in these
bowls, and Pognon and Lidzbarski (see Glossary C). It

also in those of
is used in parallelism with nox, etc., in preventive magic. The verb means
in the Aramaic dialects "to arm." But Pognon (B, 74) assumes for the
noun NDTJOSt the meaning "admonition," and Lidzbarski (Eph. i, 96, n.)
the sense of "binding up" a letter, etc. But there is no necessity in depart-
ing from the common meaning; it refers to the magical armament of persons
and things with power to resist the forces of evil ;
so a passage in the G'mza :
"Arm yourselves with arms not of iron" (ed. Petermann, p. 25, 1.

20).
That is, it is the magical equipment of a person or charm against evil. Paul
may have been making use of well-known magical language when he

exhorted the Ephesians to "put on the panoply of God," Eph. 6: 13. The
following phrase, "a great wall of bronze," is equally parabolic;, bronze
possessed atropaic use in magic, like the other metals; cf. 15: 7, and see
Pauly-Wissowa, i, 50; a Talmudic instance, Sabb., 66b.

O1 JTjOT nJN: our magician displayed the same assurance in No. 2.
At least this confidence had its psychological effect on the client,
mm {iriK: "hoist with their own petard"!

No. 5 (CBS 2952)
penrpm jnrn meo pB>T6 pe"ni>i piD'p nwi po>nn vs'nm PTDK n<[D]
na ivmx m 'acna m in:v:i ana 12 TOBI n . . rrrp3 po
nanai noxi TTI n<e> 5>ai Knt53 (V) xn^' i
i> !>3 (2) pnj'D nwv
rvTDK 'JD nvnj'o 5>3i pE^pn pi3W ptru ptîm snnpi
Kt'3 no pis ^s nunii'NT rrospu penn nyatra (3) pn'D'nm p
(elided n3 ine) TV niDB^ntr 5>njn non 01^3 w'ty n^y[3t5'N] . . .n
..... li t<2ipn KJDD IDT sriB"3 wy ID uB'ia (4) ro injvj n'i '3tyia 13
mrr 'a ^y (5) r6o ptc p^ n3 n mrr c.iB'3 tauin torn S3B"3
*?* nin 1
iDK'i HB^D T>3 nw '2 S>y not? mrp nic-B'!: nx iyo' mn 1
(V) niK m K^n D'^n'S Tmsn 13 (6) nin' nyr jtson 13 rn,T nyr p
n^D pj [CN trxa bsio
Two lines on either side of figure in center.
nô JCK IDS n5>ni> nynx (7)
ni>D JDK pax
TRANSLATION
Wholly charmed and sealed and bound and enchanted [are ye], that
ye go away and be sealed and depart from the house [and property?] of
Farruch bar Pusbi and Newanduch bath Pusbi and Abanduch bath
Pusbi, and that there depart from them (2) all evil Liliths and all Demons
and Devils and Spells and Idol-spirits, and the Vow and the Curse and the
Invocation, and evil Arts and mighty Works and everything hostile. Ye
are bound with the seven spells and sealed (3) with the seven seals in
the name of Eldedabya Abi Ponan, lord of spoil and curse ..... I conjure
against you in the name of the great Prince, that thou keep Farruch b. P.
and Newanduch b. P. (4) from the Evil Eye and from the mighty Satan.
and from . . and from the many Satyrs in the road of Hamad, in the
.
name of YHWH, 'H, B'H. Amen, Amen, Selah. (5) "According
(138)
to the mouth of YHWH they would encamp, and according to the mouth
of YHWH they would march; the observance of YHWH they kept accord-
ing to the mouth of YHWH by Moses." "And YHWH said to Satan :
YHWH rebuke thee, Satan, YHWH rebuke (6) thee who chose Jerusalem.
Is not this a brand plucked from the fire?" Amen, Amen, Selah.
COMMENTARY
A general incantation against evil spirits for a man and his two sisters.
The latter half Hebraizes.
i . The duplication of the ppls. is for intensity, "twice charmed." fitJ^p
error for p'tip. fVfb, the only instance of this verb in the bowl-texts.
ins: cited by Payne Smith, col. 3246; cf. Farruchan and composites
in farruch, Justi, p. 95 f. '3B>1B?
1VWJ, inns: Justi, pp. 228, i.
m :
by heedlessness of construction ; cf. 1.
3.
nun: nr: (also Talmudic) = Pint, see to 3: 2.
2. noN : the place of the term in the list shows that the charms were
regarded as personal entities. Cf. above, p. 86.
"Seven spells," etc. ;

cf. the fever-remedy in Sabb. 66b, "7 twigs from
7 trees, 7 nails from 7 bridges," etc., etc. For this magical number in the
Talmud, see Blau, pp. 73, 86, who quotes the Jewish maxim
3 . rraTiK obscure, probably name of a genius

'Jl : \3K may indicate ;
his paternal relation to another well-known genius. For n^T cf. 2 2. :
"The great Prince": the technical title for Michael (see p. 97). It is
to be observed that this bowl is peculiarly Jewish in theological form, while
the following adjurations are in Hebrew. The double use of rpyaE'K intro-
duces a mixed construction here. The verb generally is used of exorcism,

with Î? of the object, = ffop/c/fu. But at the same time he adjures the
great Prince, whom he addresses in the second person. All these terms
denoting magical binding could be used indifferently of the good and evil
genii. The angel is adjured in Hebrew, which according to belief was the
only tongue the angels knew.
4. "The hobgoblins in the way of Hamad, the many"; cf. the Rodwell-
Halevy bowl in which a geographical location is given, "upon the road to

Husi," and Wohls. 2417, a demon who dwells in Samki. The reference
is to the demons which besetsome particular road. For the satyrs see p. 80.
in the text is awkward.
5. Literal quotations from Num. 9: 23 (cf. 26: i f.). The applica-
bility of this quotation lies in its triple use of the efficacious word 1DB> (as
above in 1.
3). Hence the magical use of such Psalms as the I2ist, I22d,
the Aaronic Blessing, etc. Later Kabbalism, found in the theme the abbre-
viation of ninn D'pno cne*, see Schwab, Notices et Extraits of the Paris
National Library, xxxvi, I (1899), 288.
7. There is no evident sense in these words around the figure. rtynx and
IK'S are reminiscent of the interpretation of the Name, B.v. 3:14; r6nb =
"avaunt"?, ne>o = Moses.
No. 6 (CBS 2916)
noini'i Kwa 'rmbi (2) narvaiM IJDD^ 'inl>i n^ pn!> pe>aan
na nnKTi iinn 12 mm pro^y piin Knap'Ji (3) nan Nrpî'i â'Pi
1OT3 pn5> toTBi pnnaiaD' i'V pavn prrnaua (4) tntjni pinery piin
KBVI w 5>aai 'rwa ^va pni> JBaa (5) pnn xtyaâi P^DPI t~n jnoi im
jwTjn ':E> pnîa' (6) nn xnc'i ini 1
jinâ'n tnn xni'1 'or pnîaô pin
sjo'nm sjnxvi SJT SJT p.n^na nEJiao'xa pni> wnani wmi u^y pn!>ia'D pn
yap p5>n awa pni> NJtyaa pin wa'ai pmrs
(7) PTV pn^v
i'ai jirvnn'B
snj'j'n (8) oiB'a iai!si pDtt"3 sin cwa pna p^'aa nyisi K'DBn pô
rntâ mm xn^^cn DIBO laE'o sn^ym Dwa i"anO' sn^n^n mâ
I>3 pBoamn tina y tj"aa (9) pmn ptyaâ sn^yae' dwa
jitnnn xh xnôi â^Pi 'DMI napiji nan n^î Kn^JTt noim
5>i n^'i'T Koi^na 6 !>i
(10) 'inwn na nnsi'.i înxn na pnsS }ini>
pnua p5>op'n KÎ pnôtyn Niti'D^ pnj^nn Knoô!' panp'n K!>I son ^nrtra
5>jn [m Dîy^ in war ID pn5> Mmi piti
1
(11) n^sn pnj'jj'p âa poW'n KÎ
Dt'oa nt'Ji NJ'a u nos'ji stis 'a NPS^J i2p K^ pn pi>m na^j stjâ jnn
pn nor IOT nan 5>iKt? yaâ nnn inui (12) K'OB> '^vja n^p ^T3
nô JDS JBN
TRANSLATION
A press which is pressed down upon Demons and Devils and Satans
and impious Amulet-spirits and Familiars and Counter-charms and Liliths
male (3) and female, that attach themselves to Adak bar Hathoi and Ahath
bath Hathoi that attach themselves to them, and dwell (4) in their arch-
ways, and lurk by their thresholds, and appear to them in one form and
another, and that strike and cast down and kill. And this press (5) I
press down upon them days and in months and in all years, and this
in
day out of all days, and this month out of all months, and this year (6)
out of all years, and this season out of all seasons. And I come and put
a spell for them in the thresholds of this their house, and I seal and bind
them. Fastened up are their doors (7) and all their roof.
(141)
142 UNIVERSITY MUSEUM. BABYI/)NIAN SECTION.
And down upon them by means of these

this press I press seven words,
by which heaven and earth are charmed in the name of the :

first, Gismin
and Marbil; of the second, Gismin and Marbll; of the third, Marbil; of the
fourth, Masbar; of the fifth, Morah; of the sixth, Ardibal; of the seventh
Kibsin (presses), with which is repressed (9) with them are
repressed Spirits and impious Amulet spirits and Liliths male and
all evil
female and Familiars and Counter-charms and Words, that they appear
not to Adak b. H. and to Ahath b. H. ( 10) and to neither in
dream by night nor in sleep by day, and that they approach neither their
right side nor their left, and that they kill not their children, and that
they have no power over their property, what they have ( 1 1 ) and what they
shall have, from this day and forever.
And whoever will transgress against this press and does not accept
these rites, shall split asunder violently and burst in the midst, and the
sound of him shall resound with the resonance of brass in the spheres of
heaven, (12) and his abode shall be in the seventh (?) hell of the sea,
from this day and forever. Amen, Amen, Selah.
COMMENTARY
A charm in behalf of a couple (each with a mother of the same name)
and their household; the incantation consists in seven magical words, and
concludes with a threat against any who destroy the bowl and ignore its
ban.
1 . KB>3<3: cf. ^B'O ,4:1, and see 8. Cf. the verb, 1.

5. N. B. similar
use of t?33 in Pesikta R. 16 (Jastrow, p. 6n) : the sacrifices are "presses
because they press down the sins."
2. 'D'J ,
also 12: 9, in both places before ^3'p. Out of several
possibilities of interpretation I suggest that of 'J in the sense of "side"
(cf. 34: 4), and then one who is familiar (Jastrow, s. v.~), hence = the
or familiar spirit of the Greek magic ;

e. g. the bvcipoirofiiroi and
in Justin Martyr, Ap. i, 18, Eusebius, H. E., iv, 7: 9, occurring also
in the magical papyri, Dieterich, Abraxas, 161, n. They may be the genii
invoked by manipulation or rubbing of the amulet as in the Arabian
Nights. In Arabic superstition we learn of the "follower," tabi'u, that
accompanies the bewitched man, Noldeke, ZDMG, xli, 717. And cf. the
Satan who is a "comrade" to an evil man, Karin, in the Koran (e. g. 41 :
24), see van Vloten, WZKM, vii, 182 ff., ND'J could be the Syriac word
for marauding troop, an appropriate description for a demoniac species,
but the meaning given above is more appropriate in the context.
3. plK: cf. the Persian name Adaces, in Ammianus, see Justi, p. 2,
and cf. Noldeke, Persische Studien, 417.
"insn: cf. the Syriac name Hathi, "my sister," cited by Payne Smith,
col. 1408, here with the Persian diminutive ending.
prprnu : the Syriac K3U, "transverse beam," hence probably door
lintel, so Payne-Smith, col. 670; radically the word refers to the arch of
the doorway. For the abodes of the demons, see p. 76.
IDT 1012: the same phrase in the Mandaic, Noldeke, Mand. Gram.,
216, 2.
JD-I, jno: cf. Mk. g: 14 ff., Lu. 6: 4.
5. For the selection of a special day for the exorcism, see p. 55.
6. xrm :
unique form; btK is treated in some forms as though TTX,
and here metaplastically as KTK.
Kmn : the only occurrence in the bowls of this ancient magical term.
The root "ilV is used here not in its Aramaic sense.
jiirra = pnrva, cf. 1.

4.
7. Jimrx: cf. Pesah. nib, nj'N '31, of the demons.
8. These magical words are wholly obscure; see n.

10. "Sleep by day": cf. the special term in 7: 16. The midday siesta
was perilous, especially for those in the fields; in the Greek superstition
this was the chosen time for attacks by the satyrs and fauns, whose place
was taken in Jewish legend by the 'Tie 3Dp a demon representing sun-
stroke, etc. See Grunbaum, ZDMG, xxxi, 251 f., and Roscher, Ephialtes.
Magical protection at right and left hand is frequently referred to in
Babylonian sorcery; e. g. the Utukki-series iii, 93 (Thompson, i, n) ;

or
four deities surround the sorcerer, in front and back, at right and left, ibid.,
iii, 142; the Maklu-series, vi, 1.

123 f. Cf. 13: 7.
n : for the new vowel see Noldeke, Mand. Gram., 25.

11. The penalty for infraction of the charm is bombastic enough!

For the threatening of demons, see above, on 3: 6.
-im, Mandaizing spelling for -aw, ypsj also NHX = tiny.

NpS'J :
;
A dialectic formula may be used here. N. B. 3 of the preformative,

DPJ from Syr. DDT, and vJ'3 is Syriac over against the Rabbinic and
Mandaic forms.
12. "In the seventh hell" (with awkward use of the numeral) in
contrast to the seventh heaven. For the seven hells, see Eisenmenger, ii,
302, 328 f.
No. 7 (CBS 16007)
This bowl is a replica to that published by Dr. Myhrman of Upssala
(No. 16081), see above p. 20. The latter is more perfect than my text,
in fact almost the only perfect one in the collection; for this reason and
also for the value of comparing the numerous variants I give the two
texts in parallel, making such emendations as appear necessary in the first-
published text, which amount chiefly to the proper grammatical distinction
of yod and zvaw and he and heth. It may be observed that the designs in
the two bowls differ: in 16007 merely a circle enclosing a cross, in 16081,
a linear figure, the stem surmounted by a head capped, at the other end a
pitchfork-like termination (the forked tail of the demon?), while four rays
represent the limbs. On either side of the figure are three characters like
the Greek s, or looked at from the side like &, with which we may compare
the tf's shuffled into Pognon's texts, see p. 60. For convenience of refer-
ence I give the same line-numbering to Myhrman's text as to my own.
In the commentary I make such few notes as are necessary on Dr.
Myhrman's ably edited text.
16007 16081 (Myhrman)

xniDX nc ICE" a xnonn no "iea
sw-ixv 'firm xai N'DK (2) KJIKX 'firm nm ITDK (2)
T> KJB'nroi (3) KJO'nm i? pa? (3) toanm pa?

pirn n'J'J'Pi rvnu n'tpsj
li-mpK 12 (4) IKTP nnnx 'iatj>Bi TJSDX 13 (4) "j
'ja ?ai ma MIIKI 'io'D na

n?ia pn'nm pn? pm
xan Konnai sai H^ST metâ nan sonnai nai NH^KT rp
inai msasT 'yvai (5) i^ KI^T mioxi 'X'vai (5)
. . .v n't? 1>3 ppE'i pytvir'i pjmn 'Tt? ?a ppe'i pyTirn pytn

pa'pn pjtDD !>ai (6) naim snstj"a 'nm nn'i 'vn (6)
1'TT ?ai pnt? ?ai XJV:VT
(145)
mas a poi nTiTi poi nw3 ro i>3 IDI xnn pnn n!>i3 to
[Tnnt']K in ism pim1
KJD<nni twD'nm ^ K:IKV am (7) 3in (7)
["Q (8) nnnx JJBDK 13 (8) "J
pin xnui ni3
in3Ni (9) [inn n31 in3ST (9) 1PP3
<nm
(10) [rpmn n'nn]

pirn
13 IJTPP pm snm p^x MIIKI (10)
P33 po
3i (11) (11)
bi
nsna
i>3l 331 5>3i
^3i n3]ns
(12) (12)
pnn ID pn!> n^nn IST pni> poi
IDT pwna 13 pwia- MIDIp I'DI P331B 13
p"iit3 pyn nnna jei D' yt piyt pmtD >nnn3ci

nn rim
rrnvm i>sntro 131 (13) ^NHB'D 131 (13) n'DE
n2y x^ n^nitso S>y BO'K 131 i3y vb nimtDo !> {?j' 131 Ki
P3n[<] si>Q3i> pin vbol? pin n

1D131 'BMI
[nnp]i n[3nsi] xnnpi

nst!"3 Tim (14)
<TB> xpaxi
pP'tO 5>31 'Jt3Dl 'VJEl (14)
>3[1] JDTBl
nioi3i Noam svpie* mmu xnin nimm Koom
niBi3i (15) KEI nnnsi Nina moT3i (15)
jrj imi im
PBI rprnn pni rpnu pa 10
13 IKTP pirn nnas

nn n^nn^s tm 1
?:
pci
poi pnnji PDI iiniJ3 pel
So p (16) KB" 3 K^3H pn3 P^R-'H K^l (16)

1
pnn (sic) pnnn'33 im'n KÎ
pni
ns K pn> prnn^n
je Keen ID KODH
n^D JDK IO nô JCK IS
TlJ/1
pi3; 1^3^31 nyoi leu D'DSC 3T KID i^v (17)
n^D J2K IDK prpoij;
TRANSLATION
In thy name, O Lord of salvations, (2) the great Saviour of love.
I bind to thee and seal (3) and counterseal to thee, the life, house and
property of this Yezidad (4) bar Izdanduch; in the name of the great
God, and with the seal of Shadda El, (5) and by the splendor of Sebaoth,
and by the great glory of the Holy One that all ... Demons and all :
mighty Satans remove and betake themselves and go out (6) from the
house and from the dwelling and from the whole body of this Yezidad
b. I.
(7) Again I bind to thee (Myhrman, to you) and seal and counterseal
to thee (M. to you) the and house and property and bedchamber of
life
Yezidad (8) b. I., in the name of Gabriel and Michael and Raphael, and
in the name of the angel 'Asiel and Ermes (Hermes) the great Lord. [In
the name of Yahu-in-Yahu] (9) and the great Abbahu and the great
Abrakas (Abraxas), the guardian of good spirits and destroyer of evil
spirits, I guard to thee (M. to you) the life, house, dwelling (10) and
property of this Yezidad b. I. And I seal to thee (M. to you) the

life, house and dwelling of this Merduch bath Banai, that there sin not
against you (M. them) all evil Arts (n) and all (magic) Circles and all
Necklace-spirits and all Invocations and all Curses and all Losses and all
. . . and all sore Maladies and all evil Satans and all Idol-spirits and all
impious Amulet-spirits and all mighty Tormentors, (12) which under my

own hand I banish from this house in the name of Pharnagin bar Pharnagin,
before whom trembles the sea and behind whom tremble the mountains,
in the name of HH, HH, and in the name of (13) Bar-mesteel, whose
proscription is proscribed and none trespasses upon his ward.
Lo, this mystery is for frustrating you, Mysteries, Arts, and enchanted
Waters and Bowls and Knots and Vows and Necklace-spirits
Hair-spirits,
and Invocations and Curses (14) and evil Spirits and impious Amulet-
spirits. And now, Demons and Demonesses and Lilis and Liliths and
Plagues and evil Satans and all evil Tormentors, which appear and all
evil Injurers in the likeness of vermin and reptile and in the likeness of
beast and bird (15) and in the likeness of man and woman, and in every
likeness and in all fashions : Desist and go forth from the house and from
the dwelling and from the whole body of this Yezidad b. I. and from
Merduch his wife b. B., and from their sons and their daughters and all
the people of their house, (16) that ye injure them not with any evil
injury, nor bewilder nor amaze them, nor sin against them, nor appear to
them either in dream by night or in slumber by day, from this day and
forever. Amen, Amen, Selah.
And again I swear and adjure (17) thee: May the great Prince expel
thee, he who breaks thy body and removes thy tribe. And by the seventy
Men who hold seventy sickles, wherewith to kill all evil Demons and to
destroy all impious Tormentors, are they cast prostrate in troops and
thrown on their beds. Amen, Amen, Selah, Halleluia.
J. A. MONTGOMERY ARAMAIC INCANTATION TfiXTS. 149
COMMENTARY
A charm made out for a man, his wife and household, against all
manner of demons.
A comparison of these bowls, each written by a facile scribe with a
well formed ductus, throws light on the history of the transmission and
development of our magical inscriptions. Myhrman's text is shorter, in
the other an appendix has also been added addressed against some particular
but unnamed demon. The spelling in M. is more archaic, avoiding matres
lectionis, the masc. pronom. suffix being represented by n alone, n is gener-

ally used for final a, the antique form :p'BJno is found (1. 6), as also the
true reproduction of Hermes by n. Also my text is more confused in the
arrangement of the exorcised powers, M. follows the historical order.
Formally then M. appears to be the elder text, in comparison with which

mine is more inflated.
The most interesting point of difference is this: in M. the sealing
is done "to you" throughout, but in my text "to thee" (1. 2, etc.). This
plural has justly troubled Myhrman, and he suggests three possible
explanations. But I believe the only explanation is that his text is
polytheistic or rather a product of the common magic religion ;

in expressing
three names of "the great God" Elaha, Shaddai and Sebaoth, the magician
regarded them as a trinity of deities, just as in the magical papyri these
Jewish (and other) divine names are invoked as so many deities (see
1
n). M's text then of eclectic religious character. My text abjures

is
all such polytheism, but that it is secondary to the other is shown by

comparing them 9 and 10. M. retains its polytheistic plural; my
in 11.
text has clung to the form, but misunderstanding it has read W5 (i. e. }iab =
13^ =
'sb 'a'^ =
and I suppose made it refer to the following fem-
") ,
inine traj, or to some feminine demon. For the same reason it reads,
awkwardly, J133 in 1. 10 for the correct Jinb. Thus an eclectic text, or
its original, in which the deities invoked are the names of the Jewish
God, has fallen into more orthodox hands and produced our monotheistic
1
Cf., among the seven planetary spirits of the Ophites (Origen, C. Cels., vi, 31)
law, Za/3au#, A<fuva<of, Ehuaiof, the "angels" Aiuvai, BOOT/J^, Iao t
Dieterich, Abraxas,
182, 1. 12; also in Pradel's Christian texts, Sabaoth and Adonai are found among
angel-names (p. 47).
text, leaving but a trace or two of its original source. Such are the com-
plications of this magic!
i . The opening singular invocation does not agree with the following
plural in M.
IKTr 1
: name of a Nestorian writer, Payne Smith, col. 1586; Justi, p.
149, thinks the Syriac form an error, but our text confirms it. Our word
could be Semitic = "n IT. Also note Izeddad in Justi, p. 147.
4. TfinrK: Justi, p. 146.
With T3BDN, M, cf. in addition to his reference to Aspenaz, Dan. i :

3,
the name Aspazanda, Clay, BE, x, 41.
5. VTV: plural, "the rays of light." This and the following term
represent Hebrew 1133.
\WV: with expression of the half-vowel, as in cases cited earlier;
cf. Stiibe, 1. 62. For the following Hithpalpel, s. Jastrow, p. 407.
PIT, M: so the spelling surely, see above, p. 81.
6. "from the body": cf. the ^f/taimfrHw <ru/iaro^{)?,af, London Papyrus, 1.
589, Wessely, xlii, 39.
8. For the angels, see 13; for four angels (cf. the four gods sur-
rounding the magician Babylonian magic; see above, on 6: 10) see Luek-
in
en, Michael, 34 f. Nuriel-Uriel is generally the fourth. In Stiibe, 1. 58, bto:j?

takes this place. ^N"Dy occurs in Sefer Raziel, s. Schwab, Vocabulaire, 214,
and probably in a text of Pradel's (p. 22, 1. 16), where aaa and a$a doubtless
= Asael and Raphael. N. B. the care with which the scribe rewrites the
name of Asiel ;
all four names are made to terminate in -iel.
D'DTS = M. D'Q-in (the latter the closest to the Greek of our
spellings) = Hermes, see to 2: 2. Myhrman's suggestion, which I
originally (and independently) favored, that the word is Hormiz =

Ahura-mazda, is ruled out by the fact that that element in our proper
names is given by PDiin .
irra in' cf. Stiibe, 1. rrarp rrotrn Pognon B, no. 5, N'3 rr X'3l,
:
15 ;
;
above 2:2 (q. v.) ;

rra im, 13: 7. irv ancient form of the divine Name,
appearing (apart from biblical proper names and probable Babylonian
forms) in the Assouan papyri, in the Greek magical papyri (Deissmann,
Bibelstudien, 4 ff, Blau, p. 128 ff.) as law, surviving among the modern
Samaritans (Montgomery, JBL, 1906, 50, n. 5), and used in the magical
texts current at Mossoul (PSBA, xxviii, 97). I think the doubled term
here is theosophic: Yah-in-Yah; cf. the Christian Logos-doctrine and its
terms, and Kabbalism. It is possible that Stiibe's nurr = Yahbeh (IQ/??)

= Yahweh. At all events this spelling-out of the full Tetragrammaton
occurs in a proper name below, 26: 4.
"
9. inax, and P 3 12 below, 1. 12, probably correctly diagnosed by
Myhrman as exalted sorcerers' names; see above p. 47. For the two
Amoraim Abbahu, see Jew. Enc., s. v. A suggestion in another line is
possible for Abbahu. King in his Gnostics and their Remains' London,
1887, 246, says that the Pantheus or representation of the pantheistic Deity
of the Gnostics, appearing on the Gnostic gems, "is invariably inscribed
with his proper name IAS2 and his epithets ABPAEA2 and 2ABAH6 and often
accompanied with invocations such as .... ABAANAOANAABA, 'thou art our
"
Father.' Our Abbahu may represent this epithet and the passage would
accordingly preserve three of the Gnostic designations of Deity Yahu, :
Father, Abraxas. For Abraxas see above, p. 57, and for treatments of
the subject and bibliographies the articles "Abrasax" in Hauck's Realencyk.,
Jewish Encyc., and especially the splendid monograph by Leclercq, in
Dictionnaire de I'archeologie chretienne, etc. Variants in the bowls arc
D'DSias and D'313N. These forms represent Abraxas as against the original
form Abrasax, hence I use the former word in the present volume. Myhr-
man remarks (p. 345) : "As over against the view of Blau-Kohler (Jew.
Enc. i, I3ob) this would prove to be at least 'a single reliable instance' of
this name occurring in Hebrew" or at least in a Jewish document, as
my text is. Abraxas is found in Sefer Raziel, 53.
tWâno, Krioio : instances of the Syriac nominal formation from de-
rived stems.
Tin :
recalling the Jewish "good demons," see above, p. 76.
The expression is also reminiscent of the Greek dyotfdf 6ainuv t frequent in
magic.
twiBJB (2d) :
ppl. w. suffix. It is represented by three ppls. in M.,
the second = SOinjO, which M. translates, with a query, "pierce." This
is impossible; I would suggest to read n for n, and understand the Afel,
= (Rabb.) Heb. T3tn, of naming a person to a deity and so placing him

under his protection.
10. "pITO: Mer-ducht, = Mithra-ducht, Justi, p. 208, Bemerk.
'N3N3 = K3N3 2.7 : 8 ;

a masc. name among the Jews, Sefer ha-Doroth
ii, 84. But these names appear to be indifferently masc. and fern. cf i 4. ;
. :
The same name '33 is found in Nabataean and Palmyrene inscriptions,
Lidzbarski, Handbuch, 238, and = the frequent Babylonian Bani-ia, cf.
the name lists in Clay, BE, viii, pt. i, pp. ix, x.
11. 'p'BK priD , occurring frequently in the unpublished No. 2918.

I interpret this from the Syriac sono, as of the magic circle, cf. SOJS3T istn,
39: 7, and see p. 88. The circle was used particularly for necromancy and
devil-raising. Cf. Eliphas Levi, Dogme et rituel de la haute magie, Paris,
1856, ii, 1. 14. The objection to this interpretation is the entire obscurity
of ip'SN.
njnr: for njnrN, is'ar, cf. lâclean, Diet, of Vernacular Syriac, I93b; for
the meaning, see p. 94, above.
For the epithet "trp, cf. the epithets x"^^, violentus, etc., of the
demons; cases cited by Tambornino, De ant. daemonismo, 15, 23.
12. "under my own hand" : there is much imitation of legal forms in
magical formulas.
p313: evidently a Persian name; Myhrman as from farna, "good

fortune," and gin ( ?) comparing Pharnakes, etc., Justi, p. 92-96. I may
compare the Persian name Frenanh, Justi, p. iosb.
ITT, VT, parallel to M's J"J?T, KJ?T, in the latter as from root Nyt.
13. SsntJ'D 13 = M. ivwiE'D "13, translated there "son of the inquirer
of the oracle." We
must go to the Assyrian for the explanation. There
the corresponding form mustalu means one who gives an oracle upon being
asked, i. e. an oracle-giver, and is an epithet of deity. See Jastrow, JBL,

xix, 99, and the reff. in Delitzsch, Ass. Hzvb., s. v. b& . The expression
has the connotation of deciding the fates, the following with which cf.
phrase in our text KTT3 fWTT31 na may here be used like the Arabic ibn,
without modifying its regimen. Or may the phrase = baru mustalu,
"oracle-giving seer"? Some ancient phrase has been conventionalized and

personified. For the following expression concerning the inviolability of

the "decree," cf. 38 : 8.
'PNino 'ID: ppl. pass. The root enn came to be used particularly of
poisoning. The 'S't are probably "hairs," Syriac zeppa. Any portion of
a person's body, especially hairs, nails, etc., as detachable, could be used in
magic directed against him. See Thompson, Sent. Magic, Index, v. .y.
"hair," and with abundant citation of comparative magic, Abt, Apuleius,

179 ff. ; also Blau, p. 161.
14. For the appearance of devils in animal forms, cf. the reply of the
demon to St. Michael in a text of Pradel's (p. 23) : "I enter their houses
metamorphosed as snake, dragon, vermin, quadruped."

15. pi'j = g
e
ivariin, cf. 1. 16, vs. M. pl3 gawwamn or gaunin (?).
16. pbarvn, ptJ"n :

Paels, with '
for preformative half-vowel. I
understand |lJB"n and jms'n, of the demoniac bewilderment of the

victim (see Jastrow, .?.
vv.}, or actual insanity. M. has for these verbs
"fTTrrt 8*6 in their house"; Myhrman's translation, "shall not dwell," would
require fnnn. It looks as if jm'n is for jmB'n, or an error for J1TVD,
from Kin = TIB.
Nmne': so also 8: 11, but generally in parallel occurrences, e. g. Myhr-
man's text, KnJ't^. The same noun is found in the Mandaic, 'B*l NnJK>
(Ginza, Norberg's text, ii, 18, 1.

12), and the verb, 33E>1 "int5> (ib., 1.
19).
It means to "snore, sleep profoundly" (cf. Heb. nDTin) = Arabic sahara.
Cf. 6: 10.
17. ton sno: cf. 5: 31 and see p. 97. D'DSO: cf. Ass. pasasu.
"70 men holding 70 sharp sickles": i. e. the 70 angels or shepherds,
representing the 70 nations, Enoch 89: 59 (originally regarded as good

angels, Schiirer, G7F*, iii, 198, n. 32, Lueken, Michael, 14, but later legend
regarded them as fallen). The "sharp sickles" are an echo of Rev.

14: 14 ff., where the Peshitto uses the same words as here. This coin-
cidence (cf. also Mt. 13: 37 ff.) argues for a common source of ideas.
n'VB>: inf. of 'X'B>, Targumic but not Talmudic.

J'BDDD : Pael pass, ppl., of the Syriac and Mandaic root "prostrate."
Or possibly cf. the Rabbinic meaning "put on a cover," with reference to
the inverting of the bowls, see to 4: i, 6: i. The "beds" are metaphorical
of weakness and subjection, cf. Is., 50: n.

No. 8 (CBS 9013)
'OSB 13 'Nova pirn rvn'ai snnnnb soa pin JBTB snsiox HDI
sn'i"i>i snan 'i"^ sn'W bs nirp irai rvBP'a sn"3 sn'W nre (2) nrm
pn'rvi'p [j!"B-!y pa'np]'Bm pa'nyais pa'n'im (3) sn'EDm sn'j^pi nap>j
mat? Dni>a pa'asi (4) pa'by yap pa'aa nns 'on panyo Tnoi pn'p'a!> sbi
13 'WvJ pirn n'nni pei ~'n'a i"3 '.PISI 'mvi ^yntr noc nnl's 1
p'D'Ni
KÎ rvmaa Kb pni> ptnn'n i> aim mso na (5) n'nn'N <utn pci 'KOSO
yotn bwo [pn]'aat5"a nua S>i pn'nma

%
pa'5>y yotj'i S> ,t3'n noa' nni>s (6)
(7) pa'as or^s [sip'a pa'i>y] n'2iK

KD'i>2 SDÊI n'BB"a panmni'i pa^yio 1
^ rra a^na nana-'Ki s'BK 1
po
KH'!"^ ian ^'i> sn'^b 'n: pamtssi (8) pa'O'a
IBS pam N'niE ia ytrin' ['ai] . . . xnotra 'in
nu a'na nana^w SB' na'y PB 'ab sns so'3 (9) s'rna na ytîn' 'an sji>
pnl' y'Bty . . .
xyirvs pa . . . nets' nn!>s pa'O'si n'BB' onâ paus[n]
PD '[Pi] El 'niSI 'VBB> S132 S13 SJ111 . . . K"3 pB'tT (10) P3s! Sypi J'O
aim nnsn na n'nn's '^^[i poi 'SBSB] la 'SJi'j pirn n'nm pel rrn'a
bsi n'npt'ya 'n'B'nni SD'B SBBH snintra s!>i SBi"na si> (11) pn5> prnn'n si>
n ']i"b Kn'5>['S> 'n]js 'HIBIPT nyatfai STPE 13 ytfin' nui snpt'yai HP

nxa nmas nasa pab sjyapa sn'EDni STTJ^PI snap'j (12) sn'Wi
pa'by (13) SJ'BIO . . . IVBI snann..x na'r n.a iB'p iatr n.a apy ntra
... 3 pniEDi 'aD'j 'DSC 13 nbys 'SJi'J PBI mso na 'utn snn PB paDT,
l5>ai>ja sii3 n[is]as . . -

pa PJPHP i'as^B in nb^B n . . . a pia't? nnrsi
n'ns '!>:in D'oai iso'a B'sa ninna"B ni'nn nnsiy (14) CUE bs uiai
. . . . a pt?"ip pastel snaiBai IBP BP . . IB ^
%
IBP ps IBP n'ns
i>sHpyai S3i sas^B ^S'P3P3P31 S3i (15) S3s^B i>sHtyai an Lxaxlô
mrsi [']p'a '>a'p snsp'a sn'5i> 'njs SIK snB"a snpjy nnpy san
n^D IBS IBS nbiybi pi SEV po pri^y jmn'n sb aim (16) [pi]a'tr
[snp]'a sn'i"i> s am
(154)
rnxo rn [/wi] sin po pprnrvn . . . pi>op'n is ..... n-??"! ^v (17)
ni>o JSK JOK [p']rti> pnirpm
TRANSLATION
In the name of the Lord of salvations.
Designated is this bowl for the sealing of the house of this Geyonai bar
Mamai, that there flee (2) from him the evil Lilith, in the name of 'YnwH
El has scattered' ;
the Lilith, the male Lilis and the female Liliths, the
Hag (ghost?) and the Ghul, (3) the three of you, the four of you and
the five of you ; [naked] are you sent forth, nor are you clad, with your
hair dishevelled and behind your backs. It is made known to you,
let fly
(4) whose father is named Palhas and whose mother Pelahdad Hear :
and obey and come forth from the house and the dwelling of this Geyonai
b. M. and from Rasnoi his wife (5) bath Marath.
And again, you shall not appear to them in his (sic) house nor in
their dwelling nor in their bedchamber, because it is announced to you,
whose father is named Palhas and whose mother (6) Pelahdad, because
it is announced to you that Rabbi Joshua bar Perahia has sent against you
the ban. 1 adjure you [by the glory (= name)] of Palhas your father
(7) and by the name of Pelahdad your mother. A divorce-writ has come
down to us from heaven and there is found written in it for your advise-
ment and your terrification, in the name of Palsa-Pelisa ('Divorcer-
Divorced'), who renders to thee thy divorce and thy separation, your
divorces (8) and your separations. Thou, Lilith. male Lili and female
Lilith, Hag and Ghul, be in the ban .... [of Rabbi] Joshua b. P.
And thus has spoken to us Rabbi Joshua b. P. :
(9) A divorce writ
has come for you (thee?) from across the sea, and there is found written
in it [against you], whose father is named Palhas and whose mother
Pelahdad, .... they hear from the firmament ( 10) .... Hear and they
and go from the house and from the dwelling of this Geyonai b. M. and
from Rasnoi his wife b. M.
And you shall not appear to them (n) either in dream by
again,
night nor in slumber by day, because you are sealed with the signet of
El Shaddai and with the signet of the house of Joshua b. Perahia and by
the Seven ( ?) which are before him. Thou Lilith, male Lili and female
Lilith, Hag and Ghul, I adjure you by the Strong One of Abraham, by
the Rock of Isaac, by the Shaddai of Jacob, by Yah ( ?) his name .... by
Yah his memorial .... I adjure (13) you to turn away from this Rasnoi
b. M. and from Geyonai her husband b. M. Your divorce and writ (?)
and letter of separation .... sent through holy Angels .... the Hosts of
fire in the spheres, the Chariots of El-Panim before him standing, (14)
the Beasts worshipping in the fire of his throne and in the water, the
Legions of I-am-that-I-am, this his name .... And by the adjuration

of holy Angels, by ....el the great angel, and by 'Azriel the great angel,
(15) and by Kabkabkiel the great angel, and by 'Akariel the great angel,
I uproot the evil Necklace-spirits. Moreover you evil Liliths, evil Counter-
charms, and the letter of divorce (16). And again, do not return
to them from this day and forever. Amen, Amen, Selah. Sealed upon
him Gabriel (?).
Again (I adjure you), evil Lilith and evil Spirit .... (17) .... or
kill depart from this Rasnoi b. M. And be they preserved for life!
Amen, Amen, Selah, Halleluia.
COMMENTARY
A charm for a man and his wife, particularly against the Liliths (a
picture of one of which obscene creatures decorates the bowl), made out
in the form of a divorce-writ. The inscription is very indistinct and towards
the end becomes almost illegible. No. 17 is in large part an abbreviated
and mutilated replica.
1. 'tWJ: Gewanai or Ge(y)6nai (from J1S3, or p3>

(cf. 7: 15),
"color"?). Cf. 'KJVJ

appearing Bar Bahlul's Syriac-Arabic lexicon,
in
where it is equated with wald, etc., to which Payne-Smith adds, "vox

corrupta ex yrfvof," Thes., col. 708.
'DKO, and below 'NDND. in No. 15 KOND: one of the most frequent
feminine names in these texts; see Noldeke, WZKM, vi, 309, Lidzbarski,
Eph. I, 75 f., 97, n. 3 ; ii, 419. Budge in his edition of Thomas of Marga's
Book of Governors (ii, 648) gives a note contributed by Jensen that Mami
isa name of belit Hani, the mother-goddess.
2. xnt}"3 twvW>: the generic lilith is differentiated into several different
species, the male and the female, the ghost and the vampire, hence "the
3, the 4, and the 5 of you" below. In the following text it is a question

whether the 2d per. sing, or plur. should be read in many places. The two
numbers are clearly distinguished in 1. 7, end. But the obscurity consists
in the equivalence of W
and pab, like the case of the loss of in the t
verbal forms in JTI in later Aramaic, e. g. TVD'nn, 1. n; also T1JN, 1.

15,
is plural, as KrlKE*3 shows. Also the confusion of 1 and '
in our script
renders the distinction between masc. and fern, uncertain. Do the imper-
atives in 1. 10 terminate in I or u, the latter a masculine form (inclusive
of the feminine), the former possibly to be compared with the Syriac?
My English "you" covers the uncertainty between sing, and pi.
btf
" itSl rPDB"3 : a prophylactic "word," like the magical quotations
from Scriptures; cf. a similar case at end of No. 42.
At end of 1. 2 are named the five different "modes" of the lilith.
and Nrvaon are unique demoniac names, found only here and in
NJTJ;>e>
No. 17. The probable identity of <n with the Arabic Ghul suggests con-
necting 'B> with the Arabic si'lat; Lane, Lexicon, 1365, and at length his
Arabian Nights, c. i, n. 21, and also van Vloten, WZKM, vii, 179, who
quotes an Arabic author to the effect that the Si'lat is the witch of the
feminine Jinns. (The Arabic root sa'ala, "cough," = Syriac hyV.). We
have then to account for the loss of the y. The form would be comparable
to xmiX!?. Another possibility is = Assyrian sulii, "ghost," Muss-Arnolt,
Diet. 1036 (from r6y?), the formation being originally selamtu (cf. elanu
from i"6y). The witch or Ghul is preferable in the context, however in
No. 39 the Lilith appears as the ghost of a dead relative, so that the context
does not determine the etymology.
NJVBBn, or NJTS'Ejn No. 17, "ravager," represents the Heb. Dnn

("ostrich"? such is the tradition in Onkelos and LXX) in Targum Jer.
to Lev. ii :
16, Dt. 14: 15 (where these two spellings also are found),
among the unclean birds. Horrible bird-likeforms were given to the
demons by the Babylonian imagination, Jastrow, Rel. Bab. u. Ass., i, 281 ;
also cf. Utukki-series, B, 35 f. The ostrich itself even in the rationalizing

Old Testament is half demoniac; cf. the notes on the P"1W, p. 81. Prob-
ably the 'n is exactly the Arabic Ghul, which is thus described by Doughty :
"A Cyclops' eye midst of her human-like head, long beak of

set in the
jaws, in the ends one or two great sharp tushes, long neck her arms like ;
chickens' fledgling wings, the fingers of her hands not divided ; the body
big as a camel but in shape like as the ostrich ; the sex is only feminine.
She has a foot as the ass' hoof and a foot as an ostrich," etc. (Arabia
Deserta, i, 53, quoted by Thompson, Sem. Magic, 60).
e
3. JOwHll : for the sharpening of the vowel, t littai from
flattai, see my notes on WHS, p. 73.
J^D-IJJ: supplied from 17: 5, as also other bracketed passages. psnyo

is sing., as TDD shows. Nakedness and dishevelled hair are standing
descriptions of the lilith, witch, etc. See references above, p. 77; add
Kohut, Judische Angelologie, 88, and for Arabic legend, Wellhausen.
Skiszen, 3, p. 32. The picture presents the abandoned character of the
lilith e. g. the Labartu is called a whore ,
and also her shameful, out-
lawed position.
p3vj? yoE> : 7j?

- : >
as constantly in these texts and as in Mandaic.
The naming of the demon's forbears has a compelling power, as part of
name-magic see ; p. 58. Cf the naming of

. the parents of the demon 'Saa>x<MM>x
in the invocation of his appearance in a charm of Wessely's (xlii, 60, from

Brit.Mus. Pap. cxxiii). The same names distorted and applied vice versa
appear in No. 17; similar names also in No. n.
''PIS: often along with synonymous verbs, pmn'K, jm, etc. Cf. the
Babylonian istu biti si (Utukki-series, iii, 158), the long series of impera-
tives in Mafc/w-series, v, 166 ff., etc.; Mk. 9: 25, Acts 16: 18; in Gollancz's
Syriac charms ; in the Greek, e. g. Reitzenstein, Poimandres, 295, 298
(where the demon is also bidden not to disobey).
4. 'lien :
probably hypocoristic from Rasnu, name of a Zoroastrian
genius, see Justi, p. 259. Cf. the names Tnrcri, Tnrwjri ,
in Glossary.
5. JTIKO == wno (15: 2), "Martha."

6. "Rabbi J. b. P.": see commentary No. 32, and below, 1.
7.
"by the glory of your father" :

hardly an appeal to the demon's sense
of honor, ip' must be equivalent to "name," cf. the parallelism and
the equivalence of the Name and the Glory in the Old Testament, where
1133 is also used of the human personality.
7. tt& Jvn: ND^ : the separation of the lilith from her victim is
expressed in terms of a divorce-writ. This was a happy thought of the

magicians, who thus applied the powers of binding and loosing claimed
by the rabbis to the disgusting unions of demons and mortals. The logic
of the procedure was very simple if only the liliths were as submissive
to divorce as their human sisters. The decree is frequent in these bowl
incantations,, appearedand first in Ellis's bowl, no. I. But I do not know
of any case of the occurrence of this magical Get outside of the bowls.
The magical writ affects the same forms and formalism as that of
1
the divorce court. In the parallel bowl, No. 17, a form of date is given
(1. I KDV fin), which was a requisite in the legal Get. The names of
both parties are exactly given, hence the parents of the liliths are here
specifically named. The very terms of divorce are repeated in 17: 2:

3W JVDim rmtasi r\p2Z> ;
cf. the facsimile of a Get given as a frontis-
piece in Amram's work (wv Jvyim JVpSE' IVIED). It was necessary

that the writ should be properly served on the divorcee, hence in 26: 6,
QD'J "^tftf: "take thy writ," a sentence consummating the process, and
then the divorced demon must betake herself from her victim's property,
as commanded by the peremptory; "Hear, obey and go forth" (1. 10). But
there is a difference; against spiritual powers divine authority was neces-
sary. And so it is affected that the writ has come down from heaven (1. 7),
that is, it belongs to the category of writs from foreign countries for
which there were special forms; hence the NO' -\yy po NDS NB^, 1.
9.
The commissioners and witnesses are the holy angels, etc., 1.

9 f. A rabbi
is also at hand to seal as notary the divine decree, none other than the
famous master-magician Joshua b. Perahia. For a further phase of this
"divorce-writ" see to 1 1 :
7. In 1.
7, both the sing, and pi. are carefully
used, so as to include both the definite lilith and also the whole brood.
7. pa'jnD'E', pnrrn : Pael infinitives with first syllable in j.
ND'^B SD^S : the root = "split asunder."
3TID ( ?) may be ppl. from 3in in sense of Latin reddcre.
ii. "the house of Joshua": i. e. of the school of sorcery; in 34: 2

the sorcerer calls himself "J.'s cousin."
1
See D. W. Amram, Jewish Law of Divorce (Philadelphia, 1896), esp. c. xiii;
Jewish Encyc., s, vv. Divorce, Get.

:
"by the Seven"? i. e.'the seven angels, genii, etc.? The seven
planets are so called simply in Syriac.
12. 01 on-DK T3H3: cf. Is. 49: 24, 3pr 'N; for the Rock of Isaac,
cf. Is. 30: 29, Rock of Israel. The "Shaddai of Jacob" is unique. The
scribe was not mighty in the Scriptures. But cf. Ecclus. 51: 2: "give
thanks to the Shield of Abraham, .... to the Rock of Isaac, .... to the
Mighty One of Jacob."
13. pITt? rrU'X: another term for the divorce-writ.
From 1.
13 to end the text is largely mutilated or illegible ;
this is the
more unfortunate as there are traces of interesting apocryphal or kabbal-

istic passages. Viz. "the hosts of fire in the spheres"; "the chariots of
El-Panim" ;
"the beasts worshipping in the fire of his throne and in the
water," with which cf. the glassy sea of Revelation. The following term
*74'
<
1 ("banners," then "cohorts") is a common word in the Targumic
literature for the angelic hosts, according to Shemoth Rabba 15,
= rnsax.
(But the phrase may mean, "who is revealed as.") The language is Hebrew
and the allusions are taken doubtless from apocalyptic literature.
14. ^&mty is known as an angel of the divine chariot, Schwab,
Vocabulaire, s. v., and TMripP is found ibid.; n. b. play with mpy.

15. The reference to the xnpJV indicates that witchcraft is behind
these devilish manifestations; the lilith and the witch are practically
identical, see p. 78.
17. "may they be established for life"; cf. the finale of the Mandaic
texts, "Life is victorious." The same expression in 12: 3, and the negative
wish against devils in Wohlstein 2426: 9; but in his no. 2417: 22 the verb
is used of the resurrection. At least the vague idea of immortality may
be contained in the phrases.
No. 9 (CBS 9010)
13 (3) yenm 'art . . . rvca sin mm Krray (2) snaijn &o[w]i won
(4) ptna pni> prnrpon sivii> i>ai> 'B'j pn5> Njana N
(5) Knysjoi rvi5n 2^na mnnrx PTB> na nommi [n]crp -a

DiB>i (6) nrnix -pris nvniwi m lino mx
ppueni [pmnjân SDÎ
Dic>3
snio nvixi K'et^ lean's pnan [nupjn] lino apji nio^n lino
ID H3K PH3 KJvW '30^1 ilHV 'tîn H'tf I1X (7) '.DOn'K pH3 KHDIl
l[o ii]an' KP2î linn
11
sâni' sâno (8) pn^y 'n^n'Ki Kane'!" prp5> n'p'bo
n'33t5"s nu nnx . .na b3 1-21 pn'nsipD'x jci pn^mn IDT pn'H3

[pn> prnn^n] i> ami rpnnrs pi^ na nomom (9) Knovp na
. . .
[p]pi3^ mssi . . .
(10) pan' SJIDS . . .
[KSDH sn]: '^ 1
i>i n'iî'T
..... nja ma
Exterior
n i>y nainn !>KE-II bKaôi ^wnaa msav D'n^N mn' 'n^y ISB"!' 'is (11)
JDS IOK nnaiPD'N win i>jn xnnn
TRANSLATION
The bowl I deposit and sink down, and the work (2) I operate, and
it is in [the fashion of] Rabbi Joshua (3) bar Perahia. I write for them
divorces, for all the Liliths who appear to them, in this (house of ?) (4)
Babanos bar Kayomta and of Saradust bath Sirin his wife, in dream by
night and in slumber (5) by day; namely a writ of separation and divorce;
in virtue of letter (abstracted) from letter, and letters from letters, (6)
and of word from words, and of pronunciation from pronunciations ;
whereby are swallowed up heaven and earth, the mountains are uprooted,
and by them the heights melt away.
(7) Oh, Demons, Arts and Devils and Latbe, perish by them from
the world! Therefore (?) I have mounted up over them (you?) to
the celestial height, and I have brought against you (8) a destroyer to
(161)
destroy them (you) and to bring you forth from their house and their
dwelling and their threshold and all .... place of the bedchamber of
Babanos b. K. (9) and of Saradust b. S. his wife. And again, do not
appear to them, neither in dream of night nor in sleep of day .... I dismiss
you (10) .... letters of separation
(n, exterior) In thy name have I wrought, YHWH, God, Sebaoth,

Gabriel and Michael and Raphael. Thy seal is upon this besealment and
upon this threshold. Amen, Amen.
COMMENTARY
A charm for a man and his wife. The inscription is illiterate, and is
largely parallel to (doubtless dependent upon) the Syriac text No. 32 =

No. 33; also cf. No. 8.
1. xrptJn K^Di Nils : the same phrase appears in 32 :

3 and 33: I,
whence the third word in the present text can be restored. It is very
obscure and I propose the following explanation, 'a is a synonym for ND13
"bowl," and is the Syriac and Mandaic Kims (puhra) which came to mean
"symposium," but goes back to the root ins, giving the words for the potter
and his art, i. e. originally it was a potter's vessel. For the loss of the
guttural in our present word, cf. Mandaic NTie> for Kimr, etc. WOT
I take in the common Syriac sense of laying a foundation; the bowl was
we have seen, at one of the four corners
placed, as of the house. For XJ'pK',
we must assume a parallel significance, and it is to be derived from y\>v,
treated as IP?, in the simil'ar sense "to sink" (the ist Form is used as an
active in Rabbinic). As the phrase appears in our Syriac bowls, which are
largely colored by Mandaic idioms, the reference to this dialect is
justifiable.
X131J?: see p. 51; in the parallels nnjn Siny.
2. In the lacuna snwirro might be read, sin sin is a Syriac idiom,
taken from the Syriac parallel.
3. pro: awkward; probably for n rvrvs pna; cf. 32: 5.
4. B>m3- probably EnJ3S3 in 1. 8. The first element is baba or papa
(Persian p often = Semitic b}, Justi, pp. 54, 241, the second the Persian
genius-name Anos.
[xn]orp: n was legible to the original copyist of these bowls in 1. 8.
The name signifies patrona. The masc. KDVp appears in Pognon B.
noiviD :
apparently a form of Zarathustra ;
see Justi, p. 379 f ., where
the frequent spelling Zaradust is cited in names. But strange is the
application of this masculine name to a woman.
PTE>: cf. the name Sirm, Tabari's Chronicles, ed. de Goeje, i, 4, p. 100,
1-3-
J'pnen piD'SI NLW: the repeated 1 defies construction; cf. 1. 6.
The terms all appear in No. 8.
5 . 01 niK lino nix Dlt?3 : a parallel phrase appears in 32 : 6 ;

here
the words are Hebrew. The general sense of these obscure phrases is
clear; they refer to the magical use of letters and words and the manipu-
lation of their pronunciations, such for instance as we find in the
treatment of nirr and in the Greek magic of the seven vowels. Cf. Pradel,
"
P- 35 1-
9 m the name of these angels and letters."
6. '31 3p3i : this root appears in the Bible where it passes from the
physical "prick, prick out," to the sense "distinguish," that is, in speech,
"pronounce clearly." It is the question in Sank. s6a whether nirp D? 3pJ

is so used or in the sense "blaspheme." In the present case it means
"pronounce," and is synonymous to the Piel E""I3 as that appears in DE>

1
KniDon. Mystic or traditional renderings of the Tetragrammaton are
doubtless referred to, but all this is only mysteriously suggested here; the
magician does not offer us samples of his rare art. There is a garbled
form of these phrases in 32 : 6.
jinan : cf. 7: 12.
: a Mandaic spelling for the plural in e.
7. '313^ a category appearing only in the bowls, see above p. 81, and
Glossary.
t'33: probably the Targumic "therefore."
This and the following line are difficult by reason of an inconsequent

use of the pronouns the scribe was writing by rote. Light is thrown
;
1
For this discussion see Dalman, Der Gottesname Adonay, 44 ff.
on the passage from 32: 8 f. (q. ?;.), where is given the tradition of Joshua
b. Perahia's ascent to heaven, by which he obtained mastery over all evil
powers. Our scribe boldly turns the 3d person of the legend into the
first person of himself, an instance of the attempted identification of
the magician with deity or master-magician.
NDiiD^r so the parallel demands.
WTVK: appears to be Afel; VI- is hebraizing.
8. xbriD = rvntron, Ex. 12: 23; in the parallel the abstract xân.
For the asyndeton connection of the angelic names with that of

1 1 .
Deity, see above, pp. 58 f, 99, and note the Greek parallels. Sebaoth
appears to replace one of the four archangels; cf. the personification of
S. in .Myhrman's text.
No. 10 (CBS 16014)
ma nn npne> na ni>j;a 'jeai 'jea na TTUTJ Kim nniD&6 ny'Dp

i
pin nrva onnoi D'nn (2) riB in' n' DiB>a nina n
[i>]K'!Ki i>NnaJi !>K"aB>i lintel n'SB"a KTH n'i
ma ntr^ ntoip DIN nonm K?:nn Kin na IHJVJI vi] [p]i>n ponnni (3)
pi>n pcnnci po'nn am PJDD ti p5>aan IDT pin 101 (4) [pv]e> ID
nnu'r!" nj nsnm xcnn Kin na ma 'nn 'Jsa (5) na nnnj'K inji'ji

iin['nT]n IDI pnn'a IDI jinj'e ppmnn ppsj'i pS>&a'i pmt'i (6) KJsim n'o jo
ION JDK Dbiyi'i JH war ID jin'aats'D n'a joi (7)
TRANSLATION
This amulet is for the salvation of this Newanduch bath Kaphni, and
Kaphni her husband bar Sarkoi, and Zadoi her son, and her house and
her whole threshold, in the name of Yah, Yahu, Ah, .... (2) Sealed, and
countersealed are this house and this threshold .... in the name of
LLZRyon and Sabiel and Gabriel and Eliel (3) And sealed are
these, Zadoi and Newanduch, with that seal with which the First Adam
sealed Seth his son and he was preserved from Demons (4) and Devils
and Tormentors and Satans. Again sealed and countersealed are these,
the son of Sarkoi and Newanduch his wife b. (5) K. and Zadoi her son,
with that seal with which Noah sealed the ark from the waters of the
Deluge. (6) And may they fly and cease and go forth and remove from
them and from their house and their abode and their bed-chamber, from
this day and forever.
COMMENTARY
A charm for a woman and her family. It is decorated with a figure
having a beaked, bird-like face.
ny'Dp: see Introduction, p. 44.
1VWJ: for the name see to 5: i ; the same person appears in No. ir.
(165)
'JB3 :
probably for Kafnai, "the hungry one." The woman's husband
and father had the same name. This is a case of the father's name being
given, against the rule; for other examples, see 12: i, Pognon B, p. 98,
and the name KSKQ, in Lidzbarski 5.
"Ip-it?: cf. the Persian name Serkoh Justi, p. 296.
(
H
)nt: the full spelling appears in 1.
5; for the name, ibid., p. 382. A
Zaroi appears in 37: 3.
2. '131 Tinrs: I can make nothing out of these words.
For Sabiel and Eliel, see Schwab, Vocabulaire, 251, 57. The first
name is probably mystical.
3. Sin na: emphatic use of sin; cf. Dan. 7: 15.
For these apocryphal references to the seal of Adam and Noah, cf.
p. 64, and for the Jewish legends see Jew. Enc., s. v., "Seth," "Noah." It
is in the Babylonian story not the Biblical that the hero shuts himself in.
5. X3S1D: found in Targ. Onk. to Gen. 6: 17, = rvôv > frequent in

the Greek magical vocabulary.
No. 11 (CBS 16022)
A charm for a woman and her household, in terms of a divorce from
the evil spirits.
The text would be legible only for a half, but for the interesting
fact that it is one of four almost duplicate inscriptions. The longest
and clearest of these is the Mandaic bowl, no. 5, published by Lidzbarski.
Another is, remarkably enough, the first inscription of this category ever
1
published, Ellis no. i, in Layard, Nineveh and Babylon, 512 ff see 2. .
;
The latter is given in poor facsimile, and none has taken the trouble to
collate afresh the bowl in the British Museum, a simple task which doubtless
would have allayed the difficulties.
Of this text the bowl from Nippur is practically a duplicate, and, with
the help of Lidzbarski's inscription, I am able to restore almost the entire
text not only of our bowl but also of that in the British Museum.
There is also a fourth duplicate, No. 18. It can be read only by com-
parison with the three presented here, and so I have left it in its original
place in my arrangement of these inscriptions, especially as it contributes
nothing further to the understanding of their contents.

have thought it worth while to present the three texts in parallel
I
columns. This process facilitates the verification of emendations, while

the variations which present themselves throw interesting light upon the
natural history of magical inscriptions. We mark how magical terms
which once had a meaning become blurred and obscured at the hands of
generations of sorcerers and copyists, until sense becomes nonsense, or
simple word or phrase receives a kabbalistic interpretation. The Mandaic
appears to have the latest type of text, having evidently transferred its
material from another script and dialect. Cf. the parallel texts in No. 7.
In the following texts I have slightly abbreviated the names in the

2d and 3d columns, and omitted a few unimportant phrases in the 3d
(always so noted). It is not necessary to give a translation of Ellis's
*
As suggested in that section, n. 4, this was the bowl obtained by Layard from
Nippur.
(167)
bowl, as the text is now almost entirely intelligible. The enumeration of

lines in Ellis's text is according to the spiral lines.
No. ii Ellis i Lidzbarski 5
rpe> jo xniox
'Divm ijs3 m IIUTJ
to rpeB> 'nma (2)
IDX IOK xni'aaDi n^!>
(3) 5>D3ivni nrn am pin

jo rim pmrvni 1]5>1
;V!!> JB3 na (2)
(4) xnipjn
Tn&n jso nitâ (3) to 1
pni>
13 nna JDI TIIJVJ na
n^ns nJV3 1ST TDHJED'K
KJ1J3 IID'K ^N (4)

(5)
X31 xai mm
X31
(5) oôan
nnia m (6) nnia n3 i nnxia ns

H3P1J DN 131 CX
nrrviai nnâa [san']i nn"xa
'jsa [na] nnjvji 13 i nrvK3i

ponn
ns xnxnxn xnebno
VI XI
XSpXtJI
wnxpnxn
DS-ND3 pncrrrn (7)

>
onsiD3 pncnrn 013-1x03
'333'b
D ^P." n
1 DPTTI nrpni23i
xim D^B> in &O33 (6)
rp3ro xn oxnbn
moa xm 3JT nD3 KH
['31 nn'3 JDI nro rnaai nrvN3
'J H2 'n na %
'N rut pi 'D
ni3 IEI (7)
P3H31 (8) 13
aim xnB'133
prvbv i[m]n pmn
xn
p3 . . . 1^3P1 'Ji oxnbn

ipn^yi (8) ipiai pnjn piai
H3 '3 H3 'H3T SnQ13D''K [|D] '3i T'Diim '31 nrpn3 jo

ti'XD^nsxi' p^xtn^n xi>i
XOXOH piKim3tbl x^'bi

'31 nrvx3 D^n'm TDVT
nn:3i naa n' pcp'n 51^3 TS n nnpnys

(9)
n noc' E>n:'o xcynxox n eiK 3
i >
xnx^N
B' D" 0' TT V r my TIJ? nxuxmx^x j'xn
XHX3PU1
nnpr3
"13
(9) xr^x i^3 TV

n3i NTp'l X31 n21
sr 12
ne>B> 'D' rppna trov JVB>
rt!>D JDK je JDX Etc. "

jnv 's n:rm
TRANSLATION
Salvation from Heaven for this Newanduch bath Kaphni, that she be
saved (2) by the love of Heaven from the Lilith and the Tormentor. Amen.
Amen. Again, fly and refrain (3) and remove from Newanduch b. K.,
the Lilith and theTormentor and Fever and Barrenness (4) and Abortion ;
in the name of him who controls the Demons and Devils and Liliths,
and in the name of "I-am-that-1-am."
For the binding of (5) Bagdana, their king and ruler, the king of
Demons and [Devils], the [great] ruler of Liliths. I adjure thee, Lilith
Halbas, granddaughter of Lilith Zarni, [dwelling] in the house and dwelling
of Newanduch K. and [plaguing] boys and girls, (7) that thou be
b.
smitten in the courses (?) of thy heart and with the lance of .. ., who .
is powerful .... over you.

Behold I have written for thee (i. e. a divorce), and behold I have
separated thee [from N. b. K. etc.], [like the Demons] (8) who write
divorces for their wives, and do not return to them. Take thy divorce from
Newanduch b. K. and do not appear to her, neither by night nor by day,
and do not lie [with her]. And do not (9) kill her sons and daughters.
In the name of Memintas (?) keeper of Habgezig (?). Y6, Yad, Yat,
Yat, Yat. By the seal on which is carved and engraved the Ineffable Name,
since the days of the world, the six days of creation.
COMMENTARY
i . Newanduch b. Kaphni : the same as in No. 10 ; here without
mention of a husband. It is also the name of the mother of the client in
Ellis's bowl.
2. rpDt? 'Dm : cf. "the great Lord of love." "Heaven" is used here
and in parallel passages as surrogate for Deity, after ancient Jewish use;
the same use in 18: i and Wohlstein 2422: 3.
3. KmyE> : a new word. I would connect it with the Arabic root s'r
(Heb. ~\yO, "W), with the meaning "be hot, rage," etc. See the various
derivative nouns in
Lane, Arabic-English Lexicon, 1363: sa'r, "burning,
"demoniacal possession, madness, mange"; sa'rat (our very
shooting," su'r,
form!) "cough," etc. Possibly fever, or poison. The Arabic su'r connotes
infection.
4. snân: "bereavement," then used of abortion, the reference being to

a mischievous killing by magic of the unborn child.
It is unfortunate that in the first line of Ellis's inscription, the name

following TTJ , i. e. "Nirig" is indecipherable from the facsimile. For
TTJ = r-n, cf. bi:, on the Nerab inscriptions, = Nin-gal. In trna -I1D3K,
the second word is a careless repetition of the first.
5. At the end of this line begins the parallelism with the two other
inscriptions. Our very first word, which appears as one in a series of
divine names, e. g.
El-sur, explained from the parallel which shows that
is
IID'K ^>S was meant the unusual form ^K (= ^>y) was taken to be
; "god," =
and the passage became hopeless. The same process of corruption will be
found below on the Mandate side.
Win: so in Ellis, but in the Mandaic bowl fOsnjnK (= tutolUK in
Pognon B). See Lidzbarski's attempts at explanation. But our SO133
is the elder form; see on 19: 6, 13, where '3 is both generic and personal.
fllfej^ft: the first '

is an error as the subsequent spelling shows; the
second represents the half- vowel. The scribe in our text has been con-
fused and repeated his words here. For the "king of demons," see p. 74.
D3^n = D^Dan = DX"6n, in the three texts; cf. the names in the parallel
texts Nos. 8 and 17: oni?B and Ttn^s, Yir6s and }r6a. Proof of the impos-
sibility of etymologizing on these forms ! The accompanying lilith in the
Mandaic, rtaxn, must be connected with our xrran above; abortion is
personified. The granddam of the lil'ith appears to be better known as it
is identical in all three inscriptions. The two liliths in the Mandaic are
interpreted by Ellis's text; they are the male and female respectively; cf.
below, 1. 8, no'v p3B>n ^>-
7. DEiltS = D1B1K = D11QNU : these various forms throw no light on
the word. It looks as if it were a corrupted Greek anatomical term.

I,
= pauWi (Ellis) : our text explains the reading of the elder

bowl 3^ = 33^>, the former a metaplasis of the latter; the same form in
18:7.
? = opT) = D'WiBKp : the latter has, as Lidzbarski recognizes, a
peculiar Manclaic form. I am inclined again to hold that the parallel

shorter forms are more original. The reading in our bowl is different
from the other two. For &O3J DpVl cf. '3 &H3N, 3: 2.
JV3r)3 Nn :
explained by the second column, where plus N3H33 i. e. the
divorce-writ. Curiously enough the Mandaic has taken the interjection Nn

2
as a pronoun and rendered it by ptNil.
moB: cf. Ass. patdru, "break a charm."
'tra psron H^ XD3: cf. 8: 7. The additional thought appears here
that inasmuch as demons divorce their spouses, divorce-writs must be as

effective on them as among human kind. Cf. also No. 18. It may be
noticed here that the first and third texts address a special lilith in the
singular, the second goes over into the plural ;

the same uncertainty in
No. 8.
9. n33 :
(= plural) Mandaism; so also below 'Wjf == roj;.
Enron DiBQ = Mand. NDyDNOS the second

, text obscure. Again no
light! There is considerable similarity in the following magical syllables.
01 rvnpPjD: with the help of the parallels we can make out the
reading. It and Ellis's inscription are almost identical. The Mandaic gives
here a striking instance of perversion. The prepositional phrase r6y (or its
equivalent) was understood as "God" and turned into xnt>X; this took with
it the ppls. TV and IvJ , which were raised to divine dignity to accom-
modate the epithet snbs. The invention appears to have been prized, as
the deity Sir-Geliph is also introduced above in the same inscription. The
eniSD DB> is thus reduced to a travesty ! The well-known Jewish phrase
appears also in Schwab, E."
*
Cf. Noldeke, Mand. Gram. 81.
*
For the true explanation of this term, see Arnold, Journ. of Biblical Lit., 1905,
107 ff.
Solomon's magic ring (first mentioned by Josephus) inscribed with

the Tetragrammaton is the subject of Haggada in Gift. 68a, b. Later
legend, especially Arabic, developed the wonders of this magic ring." Ac-
cording to the end of our inscriptions this seal engraved with the divine
Name was in existence since the week of creation (= JTE>K12). This is
an addition to the ten things which according to Pirke Aboth, 5 8, were :
created on the eve of the first Sabbath among which were the alphabetic
script and the tables of the Law.
4
See Jewish Encycl., xi, 438 ff., 448; for the Greek magic, Dieterich, Abraxas,
139, 1. 28, and at length, p. 141 f. ;
for bibliography, Schiirer, GJV, iii, 303.
No. 12 (CBS 9009)
timaî rrruvs mm m (2) Mpne'in THDDK -Q rrn-6 srci? ID KJTIDN
p (4) p-iDjrm po'pm pm p:3 pni> prm pnrj<p!>i (3) prrjvai>i pnruabi
ptnrvon nb33D JDI NrpW JDI xnmi' IDI <JDD ID' âit? IDI nn IDI ITB>
(6) p5>r *rt rvi> pp noi3 S3J na K'DB> ID rpnn nasi'D -fry wow pni (5)
(7) s^Dîa nnnB"oi IKB 'JDD 'mnn iâ'a 5>yi 'nnm Knin T3jn
!>
(8) jinnrji SD^V IDT ID pinDDi [P]DVT n'rs PK^DH". IDD
13 ppin spn '3 PEB*: pmn3 po'pi pann nî3 SD^

n^ pmpna
i ^D^ ^3 pnK"i p!>D3' pr (9)
^D !>3i xn^33Di nansi n'!i>i 'taaiB'i nm (10) n^n KH^DI
IDI n^nn^x mn n3 (11) npia' IDI nnjDDK n3 m-n ID ppE'i pntn B"a
prprp3 IDI iip-itj' 'J3 'i^s' IDI <UQ JDI nmss IDI -pine IDI 'n^sn IDI PDD* ;DI
niK3X mni 01^3 oi>iyS pn KDV ID na pc^T nin3 pn'mn IDI pnjuv (12) joi
n nioB" n iâo HS-IIDB" mn nlD1
JDK IDS
Exterior
(13)
TRANSLATION
Salvation from Heaven for Dadbeh bar \smanduch and
. for Sarkoi
(2) bath Dada his wife, and for their sons and daughters and their house
(3) and may have offspring and may live and be

their property, that they
established and be preserved (4) from Demons and Devils and Plagues
and Satans and Curses and Liliths and Tormentors, which may appear
(5) to them. I adjure thee, the angel which descends from heaven there
being kneaded (something) in the shape of a horn, on which honey is
poured (6) the angel who does the will of his Lord and who walks upon
the (throne-) steps of his Lord se'u, and who is praised in the heavens (7)
se'u, and his praise is in earth semft; they are filled with glory, who endure
and keep pure since the days of eternity, and their feet (8) are not
seen in their dances by the whole world, and they sit and stand in their
(174)
place, blowing like the blast, lightening like the lightning. (9) These
will frustrate and ban all Familiars and Countercharms and Necklace-spirits
and Curses and Invocations and Knockings and Rites and Words and
Demons (10) and Devils and Plagues and Liliths and Idol-spirits and
Tormentors and everything whatsoever evil, that they shall flee and depart
from Dadbeh b. A. and from Sarkoi (n) b. Dada his wife and from
Honik and Yasmin and Kufithai and Mehduch and Abraham and Pannoi
and Sili the children of Sarkoi and from their house and from (12) their
property and from their dwelling, wherein they dwell, from this day and
forever, in the name of YHWH Sebaoth. Amen, Amen, Selah. "YnwH
keep thee from all evil, keep thy soul."
Exterior
(13). Of the inner room, of the hall.
COMMENTARY
A charm for a man and his wife and their seven named children, in
the form of an adjuration of a certain potent angel. There is rubrical
reference to a magical operation for compelling this angelic assistance. The

same family appears also in No. 16 and the Syriac Nos. 31, 33. Prof.
Gottheil has presented a tentative translation in Peters, Nippur, ii, 182.
1. nail: probably abbreviated from Dadbuyeh; see Justi, p. 75.
piJDDK: see ibid., p. 281, the Armenian name Samanducht.
'ljne>: see 10: i.
2. mxi- Justi, p. 75, Dadd. The name is Semitic, e. g. Palmyrene

and Syriac X1X1, from root 111. The name looks like a masculine (for the
use of the father's name see to 10: i), but may equal K'l&n, 39: 2.
4. 'D3ie>: for the form cf. Noldeke, Mand. Gram., 19, and for the
species, p. 80 f., above.
5. 01 ^3313 (read niOl for n1) : n rubic directing an operation

compelling the presence of the angel through a simulacrum and its manipu-
lation. The insertion of the rubric into the text of incantation appears
in the Babylonian magic, see King, Babylonian Magic, p. xxviii. It may be
queried whether our sorcerer is not reciting a form unintelligible to him;

cf. the intrusion of rubrics into the Psalms. The ancient charm was for
binding the good spirits as well as the evil; the incantation as well as the
exorcism was a Karaha/Mf (see Heitmiiller, "Im Namen Jesu," 2d part). In
the early Babylonian magic images of the favorable gods were made and
used in the rites; a good example is found in Zimmern's Surpu series, no
54 (p. 169 = Thompson, Sent. Magic, p. Iviii). Probably idolatry has its
basis in this magical idea. Reverence gradually obscured the idea that the
gods were thus bound, it survived only in the word-magic. But in the
present case a "horn" (symbol of power?), probably a cone of wax or the
like is kneaded, and honey poured upon it, with which we may compare
1
the antique anointing of the sacred stone or bethel, wherein the suppliant
!
literally "smooths" the face of of deity (Heb. r6n). The rubric is, I think,
unique in Jewish magic. For the magical use of honey, see Thompson in
Index, j. v.
6. nno : for the plural, cf. instance in Jastrow, Diet., 834!); or the
form may be regarded as parallel to 'man.
We have here a bit of poetic lore about the angels, describing their
worship and service of the Almighty. It appears to be a quotation from

some Midrash. Who the angel invoked is, does not appear, Michael ?
The terms 1OD, IKE?, are probably mysterious utterances to awe the hearer;
cf. omo, onto, 3: 3 (from ye>, "hear," KBtf "lift up in worship"?). For
the description "blowing like the blast," etc. ,
cf. Ps. 104 :
4.
7. rvw: cf. niK3T <rv. 7: 5. The description passes to a plural
subject here.
pmrJ: a Rabbinical form; 1:13 = -\& = i>:n, "foot." For b = 3 cf.
Noldeke, Mand. Gram., 54.
8. The choric dances of the angels are a pretty fancy, cf. Job 38: 7.
1
Small conical stones are found in the oriental explorations, doubtless domestic
baitylia; see Vincent, Canaan d'apres I'exploration recente, 177, and Scheil, Memoires
de la Delegation Perse, vii, 103, 112 f. (Fig. 34-37, 340 ff, 374, 381).
a
For an extensive collation of like instances in Graeco-Roman magic see Abt,
Die Apologie des Apuleius, 222 ff., 227. May the term in Apuleius, paaiAevs, the magic-
god whose image is formed for purposes of sorcery, (a term much disputed by the
commentators') = iSn = 1Sa, the word used here?
9. For the 'D^ and xnaip'tr, see 6: 2 and p. 86. 'pJX is a masculinized
form of xnpjy (see p. 88).
11. p'3in: I cannot identify. The Glossary shows two other men of
the same name.
POD"
1
: a Persian name, = "jasmine," cf. Justi, p. 145.
TTS13: the same name in No. 2 (in '-).
inno: cf. Syr. Tonne, Justi, p. 186.
"I3B: the Arabic Fannuyeh; see Nolcleke, Persiche Studien, 405.
'5"T hypocoristic of ybw, name of several Amoraim; see Seder ha-

Doroth, ii, 347. Cf. biblical r6t5>, from nbKE> K^t?, "hv, also occurs in the
Nabataean, CIS, ii, nos. 185,208,221. Noldeke (in Euting, Nab. Inschriften,
74) vocalizes the name
and Berger (see to No. 208) compares the
Sullai,
Nabataean name But Lidzbarski (Eph., ii, 16) rejects this deri-
Sullaios.
vation and derives the hypocoristic from tfov, Note that among these
nine souls only one strictly Jewish name appears.
12. The scriptural quotation is from Psalm 121, a psalm admirably
adapted for a charm. Cf note to

.
5 :
5.
13. The two words: "of the room (recess, bedchamber, etc.), of the
hall (also, cavern)" evidently refers to the place where the bowl was to
be placed. The first word may be in construct state, or the two terms
may be parallel, as the words might mean the same thing. jnTN =
Ass. idranu, and is current in the Aramaic dialects. Jastrow defines
KT|JBDK as especially a "sitting room in the shape of an open hall"; for
some discussion of its etymology, see Payne-Smith, col. 315.
No. 13 (CBS 8694)
ri3 irunrm HOP ID rpJBi>i (2) rponjn rrosj; pn^m pmois

pxbn jtu^K (4) rbs^D i>K':<j[n]i rox^D bwnni ro^n iwrrn (3)
DIN ija ^>3 1BJX3 KDD m

(5) Tnjom m ppsm [pjrr]i
!jno. ruiD3' ,pnniD3'Di rmtni" ,pn&raio (6) ,pn'Dnp!> hyi mn

n^n nw 01^3 TEtrns pn^tô ,TO nn'D ,p3iv ,no'y (7)
. . .i'pl'p nvi ci'iyi' intfi n'p nom n inn ,IDK 5>3 nno'mi i"m (8)
Exterior
T KP Kmri . . . o . . 31 K!>P !>p mn N^P 5>p (9)

n3 nnjonai nsu u5>i rpnu ,siul' nmstj' 13 HIEN inî unj (10) ^nj 'on snl^
}DN 'S"l>3^ xnmn HDK n n^ xisi !>3nan ^n^3K. 13 mnrpK (11) SOD
SOD D3 1HJDn3^ 1
CB' JD WlDS D'Pl inE'1 (12) [DN1
TRANSLATION
Closed are the mouths of all races, legions (2) and tongues from
Bahmanduch bath Samai. (3) And the angel Rahmiel and the angel
Habbiel and the angel Hanniniel, (4) the;e angels,
pity arid love and
compassionate and embrace Bahmanduch (5) b. S. Before all the sons of
Adam whom he begat by Eve, we will enter in before them; from their
clothing they will clothe her and from their garments they will garb her,
the garment of the grace of God. (7) With her they will on this side
sit,
and on that, driving away (demons?), as is right. In the name of YHWH-

in-Yah, El-El the great, (8) the awful, whose word is panacea, this mystery
is confirmed, made fast and sure forever and ever.
Exterior
(g) Hark a voice in the mysteries! Hark the voice of ____ , the voice
of a woman, a virgin travailing and not
bearing. Quickly be enamored,
(178)
(10) be enamored and come Ephra bar Saborduch to the marrow of his
house and to the marrow of Bahmanduch b. S. (n) his wife; as (she
was) a virgin ( ?) travailing and bearing not, so (may she be) fresh
myrtle for crowns. Amen, Amen. (12) And made fast and sure is
salvation from Heaven for Bahmanduch b. >S. (13) A preparation (?) ....
leaven, press it (?) .... Amen, Amen, Selah. Salvation and peace from
Heaven, forever and ever and ever.
COMMENTARY
A charm for a certain woman against the reproach of barrenness, that
her husband may love her and she may have children by him. The couple
is the same that figures in No. i, which is particularly a charm against the
liliths ; these are supposed to have prevented the natural fruit of the human
union, affecting not only the woman but also the man's love and virility.
At the end probably is given an aphrodisiac recipe.
This text and No. 28 are unique among early Semitic incantations,
for they are love-charms. In this they bear the closest relation to the Greek
erotic incantations, on which I will speak more particularly under No. 28.
But in the present text it is the barren forsaken wife who speaks, not the
passionate lover, as in No. 28 and the Greek charms. The incantation has
a Jewish cast in its address to certain angels, whose names are expressive
of love and in its use of biblical divine names. Apparently the text is
shortened from a longer model. It is illiterate in style and script, and

contains numerous Hebraisms. A feature is the use of a wedge-shaped
sign (indicated in the transliteration by a comma), occurring as a separator

between words, but without consistency.
I. nan : for noD.

rpDOJn iTODj? : either antique emphatic plurals, or else =
Mandaic plural in X
11
(see to 9: 6). The second word is an artificial
enlargement of the Syriac tegma (raâ) for the sake of assonance with
'5? (spelt in the usual archaic Syriac fashion). The passage is reminiscent
of Dan. 3 :
4. Do the words refer to classes of mankind, and the taking
away of the woman's reproach among men? Or not rather to ranks of

demons? to whom we expect some reference; cf. p. 80. The closing of
their mouths means forstalling their curses, cf. p. 85. NOJn is particularly
used of the cohorts of evil (Payne Smith, s. v.) and in the Peshitto trans-
lates the "legions of angels" in t. 26 M

53. :
3. The three angels appear (upon some reasonable emendation) to

have names corresponding to the verbs in the next lines. Angels were
chosen, or invented, for the pregnant meaning of their names; so Raphael
became the patron of healing. Rahmiel is the genius of love in No. 28,
and in one of Thompson's Hebrew charms from Mossoul (PSBA, 1906-
1907), which contain many incantations for love, love between man and
wife, and also for breaking marital love; once we find a philtre in which the
angels invoked are Ahabiel, Salbabiel, Opiel, names signifying love and
its passion (1907, p. 328, no. 80). ^soan and ^X33n are found in Schwab's
Vocabulaire, and the latter also in Sttibe, 1.

56.
5 . The line is obscure ;

it appears to present a dramatic scene in which
the sorcerer and his client, in the presence of the adversaries, shall obtain
judicial vindication of love from the favoring angels. The reference to

Adam and Eve's offspring has a sympathetic value.
6. O1 tna^D assimilation of JD, as in Hebrew; for the idea cf. 2: 2.
XTDTI ^yo : a common Semitic idiom ;

cf . Is. 61 : 10, Bph. 6 : 1 1 ;
in
the Samaritan, Nni3O''S Bâbs, E>abb 1B3 133, (Heidenheim, Bibliotheca

sam. ii, pp. xlii. 197, 24) ;
actual investing with "grace" occurs in the
newly-found Odes of Solomon, 4 :

7 :
imTD Vlbl TJ 13.
7. TO rpp: again Hebraic. The following word may be a ditto-
graph, or a Pael of mr. For this protection on right and left, cf. 6: 10.
For rP3 nirp see to 7: 8. ^>s6x, in the Mandaic religion, epithet of the
sun-deity (Norberg, Onom., g, Brandt, Mand. Schr., 31), also found in

the Greek magic, Wessely, xlii, 67. It may be a magical reduplication;
but cf. the reduplication of !> in the South-Arabic plural, and the Hebrew
WK, probably once a divine name to be connected with Ellil of Nippur?
see Clay, "Ellil, the God of Nippur," AJSL, 1907, 269.
8. 1DK ^3: cf. 15: 2.
nom : this spelling occurs also in a neo-Syriac manuscript published
by Lidzbarski (Die neu-aramdischen Handschriften der konigl. Bibliothek

z. Weimar, 1896, 447) otherwise nom = nxm. For a discussion
Berlin, ;
of the word and its origin see Noldeke, Neusyrische Gram., 386.
Tien D'p: the same formula in Lidz. 5.
At the end of this line which on the edge of the bowl, the scribe
is
has attempted to continue and has written a few characters he then started ;
afresh on the exterior.
9. a6p bj? :
i>p is used like the Hebrew ^lp. The piteous plaint of
the sufferer is thus expressed, to move the sympathy of the celestial ones.
In the same way the Babylonian magical texts preface their rites with a
description of the plight of the patient; also the biblical Psalms often
commence in like manner. A similar phrase appears in a bowl of Pognon's,
B 20, but there the reference is to the curses of unfortunate souls which
alight on the living. There may be the reference here to such a ban of a
virgin gone to her death without children. In this case 'on (= biblical on,
Syriac on), would refer to the stilling of her "tongue." (Cf. the magical
use of aiyri in a text of Wessely's xlii, 60 f.). But the repetition in 1. n in-
clines me to the view that the virgin who "travails and does not bear" is
the wife, subject perhaps to miscarriage or feminine maladies. Then 'on
would be from Din = tnn , "hasten," and so = "quickly," cf. Ass. KDH;
the word would then correspond to the frequent ifa i/6r/ raî ra^t as at the
end of the Hadrumetum love charm (see to No. 28), and see note to 14: 4.
'mi '3PI3 '3riJ: the verb used for "love" is N2n, where we expect 33H;
cf. Heb. 3iiK. For this triple adjuration, see No. 28.
10. '31 rrrra *fi& : I have tried in my translation to express the
difficult word 113, which primarily "body," comes to mean the essence,
essential thing. The reference is sexual, and the word has such connotations
(see Jastrow, j. v.~).
11. w!?3K '3: this appears to be an error for Kr6in3, as in 1.

9; or
possibly ppl. fem. in -te, "mourner" ? '3 ... '3 are used correlatively, and
we must suppose a lacuna: as she (was) in the joyless condition of child-
lessness, so (her be symbolized by) fresh myrtle for

future state shall
crowns. Some literary form has been so rubbed down as to be almost
unintelligible. For this correlation of '3 ... '3, see some, as yet unnoticed
cases in the Hebrew, e. g. Gen. 18 : 20.* Myrtle as sacred to the goddess of
love (Baudissin, Studien, ii, 198 f.) makes an appropriate simile.
1
See my notes in JBL, 1912, p. 144.
12. '31 tnanSN : this line is provokingly obscure. Since a magical

philtre is here prescribed, I venture to suggest that 'B = Latin praeparatum
(the verb being used by Pliny for preparing drugs, foods, etc.). Or it
may be the Rabbinic mans, "hash, salad" (which however does not explain
the D). posn is leaven, which as a ferment would be appropriate to an
aphrodisiac. TPp''^ is fem. imperative, "press it." Aphrodisiac herbs,

used magically or medicinally, are common in all erotic praxis.
No. 14 (CBS 16917)
nn sm xni^s mrr ntny <:K lotra [NDS pn]

me>a m m'e,iB>3 a>np DÎJK DIPS KSJ"[a] (2) ..... pno -|t>y rrjne>K inno na
D' mo to TH (3) ..... N IIDT xs' ^v rrnasno rv p'rm PI.T pin' SID nn
. . . ion 5>Knaji i^wa awai nîns nn B'W HM^H 1

n'l^n KCI toi>a K . .
(4)
i>K'DDnm !>Kmv ^NÎDI niotâ ^nm n^stfa (5) !> . . . 11x2
^T1
! inn KDDS iin ":^ -o-pjn peâ ppnoi (6)
1
ppn !>3i ^-in:

xmv ton ui psn' ponm jon nan E>irp '
(7) s< pnn scaa
n^D tax pox ox
TRANSLATION
[This bowl] in thy name do I make, YHWH, the great God. May this
bowl be for the sealing of Hormizduch bath Mehduch. I adjure thee .....
(2) evil, in the name of holy Agrabis, in the name of MS MS, in the
name of SP SP YHWIC YHWK, who removed his chariot to (above?)

the Red Sea ..... (3) David, the Psalm of the Red Sea. Again I adjure
you by him who lodged his Shekina in the temple of light and hail, and his
..... (4) . . . the exalted king. Hall'eluia, Halleluia. Oh avaunt, oh
avaunt, avaunt! And in the name of Michael and Gabriel ..... (5) in the
name of Sariel, in the name of Seraphiel, Suriel and Sarsamiel, Gadriel,
Peniel, Nahriel. And all Blast-demons (6) and evil Injurers, whose names
are recorded in this bowl and whose names are not recorded in this bowl,
oh, (7) oh, avaunt, sit down there! And ye shall be cast down, sitting
within the glowing light and fiery flame (8), Amen, Amen, Selah.
COMMENTARY
A charm for a certain woman, name of YHWH and the angels,
in the
against some definite (now obscure) demon in particular, and against the
devils in general.
(183)
2. V Y'- the syllable is peso = mrr, Stiibe, 1. 66

Athbash for rv; cf.
and p. 63. DU15X is probably also a mathematical anagram for the divine
name or power; cf. Abraxas, =
D'313S, etc. (see p. 57, and to 7: 9), of
which the present form may be a corruption. The syllable S)D seems to
have suggested the sea of *11D. pirn is for niPP.
3. Til: the lacuna makes the reference obscure; a reference to one

of the Psalms of David, or, by error to the Song of Moses?
rpnraB' "mrta: the Targumic phrase, e. g. Dt. 12: 5.
KTUi S113 5>3'fi3 : hail and fire are frequently found together in the
Old Testament as manifestations of the divine presence; e. g. Ps. 18: 13 f.
Ezek. 38 : 22. But cf especially Rev.

. 1 1 :
19 : "Then was opened the temple
of God that is in heaven; and there was seen in his temple the ark of the
covenant; and there followed lightnings and voices and thunders and earth-
quake and great hail."
4. rpnriN, enn\ tnrv: cf. Bnn ', 1. 7; Ya = interjection "Oh."

Reitzenstein has called attention to the equivalence of these expressions
(commenting on Stiibe, 1. 14, Poimandres, 292, n.), to the *<% ifa TO** ^0
of the Greek magic, as applied to demons in the sense of "at once
avaunt." For examples, see the endings of nos. 3, 5, 6 in Wiinsch, Antika
Fluchtafeln, and the editor's note p. 13. Cf. a Christian charm in Pradel's,
p. 72 : vemat sanatio celeriter, abeat abeat abeat malum.
5. All these angel 1
names are found in Schwab's Vocabulaire, our

iwoDTD being probably the same as the bsôiD there. For magical refer-
ences to Suriel, see Lueken, Michael, 71.
6. The sorcerer spares himself the trouble of naming the evil spirits
by applying a "blanket" charm to them all ; cf. i :

14.
si>Ti : see to 3 :
3. nnaTs: evidently a confusion between the
passive and the ist person active.
pnn : the only instance in these bowls of this rare demonstrative;

elsewhere here inn
7. pDin: probably Etpeel. For the curse at the end cf. 7: 17.
No. 15 (CBS 16087)
rpn'3!> n^> 'inn K'otrn xniox (2) 'onvi xnS'x nniDK 5>a no
13 '33' &m3i>i
i
nn 12 â-ai'i wmo (3) n3 nrn nn"in[5>i] NOD 13
otn 's-itsxi 'sosi pô jo os^ ni>i3 (4) nmni>i n^n nn'3[!n]
ETK1 !H3'n'3 njo (5) BTK DSO >E1B1 P^D K^ DK^ B'J'N NJO i
(6) pp'n pnn pyhv 'n'joi 'n;'3 n:o ti'j'K DXT
(7) [nn]tj"3 nn^'î pi^nei ps'pn pnsun ptj"3 ptrini P3'
mo] n3 nn joi SOD 13 fnn jo tinjo psn' nntssi ..... (8) .....
13 Mno JDI ..... (9) nrsin'B'D [13] '33'f-i3 pi '"in i3 ^J"13 [! O1
^s'Dn.i 5>'omi ^n . . . ^n3ji i'KniDi b^sn DIEO "in
TRANSLATION
In thy name and in thy word, Lord of all healing, God of love.
(2) Salvation of Heaven for the house of Hormiz bar Mama and for the
dwelling of D6d(a)i bath (3) Martha and for Bar-gelal bar Dodai and for
Bar-sibebi bar Cirazad, even for all her house and dwelling (4).
Las min selik :

watrefe das min mena
Enas Ids la selik: watrefe das enas (5) mena
BHYBDYN
Wenas las las la selik :
watrefe das enas mena.
I scan and rhyme ( ?) against you, Spirits and Goblins (6) and Plagues and
Howlers and Strokes and Circlet-spirits and evil Arts and mighty Works
and Idol-spirits and the evil Lilith (7) ..... And I bind you with bonds
of brass and iron and seal you with the figure of a seal of fire, ..... (8)
..... And I banish you from Hormiz b. M. and Dodai b. [M. and] Bar-
gelal b. D. and Bar-sibebi b. C. (9) ..... and Mehoi bar Dodai, in the
(185)
name of Rophiel and Suriel and Gabriel [and . .

.] and Rahmiel and .hatiel
and Suriel and Serariel . And by the seal of YHWH Sebaoth is it
established forever. Amen, Amen, Amen.
COMMENTARY
A charm for several persons, whose relations to each other are not
definite. They may be members of one household a kind of Pension.
The virtue of the charm lies in the use of a doggerel couplet. The figure
in the center of the bowl is a serpent with its tail in its mouth; see p. 54.
1. pDiifi: for this abbreviated form of Ahura-mazdah, see Justi, p.
98, the same name in Lidz.
N'DXD = 'NDND, 'DNO, as in No. 8.
HVl: 38: 4, 'tan; hypocoristicon from 111, "friend, uncle," etc.; cf.
the biblical name nn and its variant HIT, also Dada, 12: 2. The present
name is feminine; may it mean the rfwrfai', "love-apple" ? Justi, p. 86, lists
a Dttday.
2. wno: a Jewish name found in the Gospels and in a Palestinian
ossuary inscription (Lidzbarski, Handbuch, 318) = mso, 8: 5.
WttT3: a proper name after Arabic formation? b^J = "round lump,

excrement," etc. Galal is a biblical name.
"oaêna : '& is form of necklace charm, see to 1. 6. The mother has

a
named her child after the amulet whose virtue she supposed gave to her
or protects the babe.
IWirpB'B: the Persian Cihrazad; see Justi, p. 163. The C'O is an attempt
to represent the Persian hard ch. The name is the same as that of the
famous raconteuse of the Arabian Nights.
3 . nrP3 : doubtless referring to Dodai, who appears to have procured

the charm for the household.
4. 'Jl p'i>D jo DK!>: this and the following line contain a magical
incantation expressed in a rhyming doggerel couplet. (In the first occur-
rence of 'SnCNi, the 1 was first omitted, then written above, and finally
the word was rewritten that there might be no infraction of the charm.)
First of all, there is a couplet rhyming at the caesuras and at the end;
then the last line is repeated in 1.

5, introduced by the obscure combination
pl3'rV3. A similar doggerel formula is presented by Myhrman in his
edition of the Babylonian magical Labartu series (ZA, xvi, 188; cf. Jastrow,
Rel., i, 339). It is there called a siptu, "incantation," and runs thus
(following Jastrow's arrangement) :
ki risti libiki risti la libiki la libi sa

| pis |
pisti
anzisti |
sa anzis |
su anzis |
anzis.
For Greek parallels see p. 61. The repeated too of the couplet is taken
up by 'JVJDi Tir3. The roots fco and p3 may refer to the scansion of
the couplet.
5. pp't? = the Arabic demon sikk sometimes interpreted as one-half

(sikk) man, one-half demon, but probably a demon of weariness; see Lane,
Arabian Nights, c. i, n. 21, van Vloten, WZKM, vii 180.
6. pw: see p. 81 ; here between categories of maladies, in Myhrman

between "devils" and "spirits."
P'tr: the Targumic pMB> (Jastrow, p. 1510), a feminine ornament,

some kind of pendant chain, see Krauss, Talm. Archaologie, i, 204 and
note; belonging to the category of noin, xnpay, etc., see p. 87 f. Cf. the name
above aa'Ena, where the uncontracted form survives.
7. Brass, lead, fire, all potent against demons. Cf. the "chains of lead,"
39: 4 f. The bonds of hell are called catenae igneae in a Latin charm,
Wiinsch, Ant. Fluchtafeln, no. 7; also the "adamantine chains" in Paris

Papyrus, Wessely, xxxvi, 1. 1227 flf.
9. Mehoi :
hypocoristic, cf. Mehducht, etc.
No. 16 (CBS 2920)
rpnms KINI na 'ipie>i>i (2) IIIJODK na nmi^ Kôt? jo RHIDR

i>i
(4) np-it? m <Wi>i amatî MJDi'i inno5>i WBiaS>i(3)
'OE'-ai o!>j;a ri'Ki PMD i>a jina (5) yr xin jia'pm jin
11
! pj3 jin$> jinni
mnn xnno Niim mnn naitrn B"33i (6) ivi> îm Nt^np xni'N npn
03 pnbn pB"33 sn'j mnn sun Knot? mnn (7) Kn^3n srju mnn
inn Kjn3 jo'pj nn PB-US PTDK n^tr(8) ,nn KH^ST n'onia mnn
t<ni>33oi '5>KJi no nm naitsTn (9) '3-a~n snnoitjn snîn noim
^?ns^pnB'''X1 (10) snsisi snivel '^'pi snpjsi snoi^ oom

si (11) 'JBDI 'ini HÎ Kmj'3Dici moRi nnpi
p'DK KDOHI rp5in Knâao yatî ^vn naiyi
pi p'jm joi n'nn'K isn na 'ipie> 101 nnjaoK na n3ii [o (12)
pn^nâ joi 'ipit? ^3 ^^ JDI nmas joi (13) MJQ joi inns JDI xnâia JDI
nô JDK (14) JDS niJiyM jjn DV jo ni'ia jwrnn jm jinj'j'p JDI
nt !>n n^^nia Tman ia mn' nyr jaon ia mn' iw joon i>K
TRANSLATION
from Heaven for Dadbeh bar Asmanduch (2) and for
Salvation
Sarkoi bath Dada his wife and for Honik and Yasmin (3) and Kufithai
and Mehduch and Pannoi and Abraham and Silai the children of Sarkoi,
(4) and for their house and their property, and that they may have
children and may live long and be established, and that (5) no Injurer
in the world may touch them.
And name, whereby the holy God is called wherein are

in his great
arts ( ?) (6) which suppresses darkness under light, plague under healing,
destruction under construction, injury (7) under ban, anger under repose:
suppressed are all the sons of darkness under the throne of God, in
whose ( ?) name (8) are bound, suppressed Devils ; gripped likewise are
evil Spirits and impious Amulet-spirits and Names and Princes of (9)
(188)
darkness and the Spirit (breath) of foulness and fatigue and the Tormentors
of night and day and Curses and Necklace-charms and Words and Adjura-
tions (10) and Knockings and Rites, the Plague and the she- Plague and
the voice of Invocation, and the Spell of poverty and Demons and Devils
and Satans (n) and Idol-spirits and Liliths and Arts and mighty Works
and the seven Tormentors of night and day. They are bound, suppressed
and laid, (12) away from Dadbeh, etc. (as in 11. i ff.), (13) and from all
their house and from their property and from all their abode, from this day
forever. Amen, Amen, (14) Selah. "And YHWH said to Satan," etc.
COMMENTARY
A charm for the large family that appeared in No. 12. It contains
an extensive and repetitious list of demoniac species.
5. <M iVDE3: I have translated literally; the original form may have
been : rrb 'Enn npT 'p xnb>o "i 'a "the great name . . . which magicians
invoke."
6. B"33: ppl. act.
7. "Sons of darkness": contrast the "sons of light," i: 9.
8. XSlt'm '3^3^ : cf. the Pauline roif KoafioKparopaf roil OT<5roDf TOVTOV, Bpll.
6: 12.
'bxJi no nn : lit. "foul and laboring spirit" (breath ;

in Bekor. 44!)
(an obscure passage) there is a disease or demon called xbxj, which is
interpreted as "asthma" (Jastrow, s. v.~). Foulness of breath was cause

for divorce, Krauss Talm. Enc. i, 256. Cf the
. n$>B'J 12 of 29 :
7, which is
found in the same passage from Bekoroth.
10. mpi tfbprn: see pp. 52, 84.
11. t'33K>0: Af. ;

cf. English "lay a ghost."
Kni3'3D'n mox: cf. the Rabbinic 'JITDT 'X, "genius of nourishment,"

and see pp. 79, n. 70, and 86, n. 112.
No. 17 (CBS 2922)
(3) rpp'st? sne!>nc na t^ma n:s K^y (2) mi w KBV i'as BV p

a'niri -JK snaôm xn<jit!> (4) sin rvW n!"i> TUK '3<rv maim
(6) paâj ^V;D panyo TTID pneai> î pnni>B> iBiy (5) pa^won
!>
(7) iiD'Dn Kin IPBI lyst? nnW nnb pansi nca' ini>B p^c^xi pybv
(8) nnE>msoi sn^ tci nmn 101 nnâ is i>a pns ps nnu3 xna^no na
KIPU pa^y TPDIK iTnns p ytfini pa^y n^n xn^â pa^y nina
jnni>B> nxn 'a^.ta^Bi 'ac'j panoÊi paôu pai> a'Di I'ao'Ni xnp'ai (9)
sai> sns HD^J n^nia p yanrv sai' ncs jnam rrmapynrvp'by (io)n^n
ipai ICDB sni'^ mnâ paaxi n;;^ jn5>a (11) pa'D-mi a^na nanB" KB' iayo
rpnnm (12) nnos nrnna NÎ nrpaa s^ xne^nc na B"B'a^ r6 jio'on xbi
K'ot? IB Nmtiai SHIDK K'DK n^nna p ynnn xnpt'yai HB 5>
snctâ pni> ppân sni>aae !>a t^toaî i^Da (13) tjôia ua P'Jinbi nnrbi bi
nS'D IBS IBS pnb
TRANSLATION
This day above any day, years and generations of (2) the world, I
Komes bath Mahlaphta have divorced (3) separated, dismissed thee, thou
Lilith, Lilith of the Desert, (4) Hag and Ghul. The three of you, the four
of you, the five of you, (5) naked are ye sent forth, nor are ye clad, with
your hair dishevelled behind your backs. (6) It is announced to you, whose
mother is Palhan and whose father (Pe)lahdad, ye Liliths Hear and go :
forth and do not trouble (7) Komes b. M. in her house. Go ye forth

altogetherfrom her house and her dwelling and from Kalletha and Artasria
(8) her children. I have warded against you with the curse which Joshua
bar Perohia (sic) sent against you. I adjure you by the honor (name) of
your father (9) and by the honor of your mother, and take your divorces
and separations, thy divorce and thy separation, in the ban which is sent
(10) against you by Joshua b. Perahia, for so has spoken to thee Joshua
b. P. : A divorce has come to thee from across the sea. There is found
written (in it), ye whose mother is (n) Palhan and whose father
(190)
Pelahdad, ye Liliths : And now flee and go forth and do not trouble Komes
b. M. in her house and her dwelling.
I bind (12) and I seal with the seal of El Shaddai and with the seal
of Joshua b. Perahia the healer, healing and release from Heaven for Aba
and Yazdid and Honik sons of Komes. Thwarted and frustrated are all
Injurers, whom we have removed by the ban upon them. Amen, Amen,
Selah.
COMMENTARY
A charm effected by a woman for herself and her children, who appear
in two different groups, in the name of Joshua b. Perahia. It is an abbrevi-
ated and often incorrect replica of No. 8.
i . For the corrupted formula, cf . 6 :

5 and see p. 55. The full form
appears in no. 16020 (unpublished) "this day out of all days. I Honik,"
etc.
2. C^'DIS , 1.
7 C^03: the name obscure; cf. Ko/joaa/nti > Justi, p. 165.
Knsbno: for this name, frequent in these bowls, and its equivalents,
see Noldeke, Encyc. Bib., s. v. "Names," 62.
rrp'3t?: Peal, the following verbs Pael.
3. For the singular and plural number, see to 8: 2. The word lilith
is spelt badly. For the x~m 'h cf 29 7, and see p. 78 the parallel has
. :
;
5 . The correct grammatical forms are found in 8 :

3 ;
the lilith names
following are also mangled.
6. pD'On: Afel of DDJ.
7. srta, i. e. "bride"; cf. the Babylonian name Ina-ekur-kallatu, cited

to me by Prof. Clay.
nntrmx: a form of Artachsathra, and cf. Apramip'os, Justi, p. 35.
8. rrnriB: so 1. 12, but the correct spelling in 1. 10; probably assimila-

tion to Persian farruch.
For "glory" = "name," see on 8:8, and n. b. the equivalent TTOT^
66a.i, Wisdom, 14: 24.

9. 3'D: f. pi. impr. of 3D:; but 1JW in 1. 6. The following |nn|>E> ntn
is a perversion.
10. = \rb-
K3^>
n. itSDB = IBID, cf. pa, 1.

7, />/MJ conjunction B; for another instance
see Glossary; probably a dialectic survival. B appears in the Senjirli inscrip-
tions and the Elephantine papyri.

12. K'D: the same title in 34: 12.
: formation from Pael, = Rabbinic fOiDB.
:
frequent Talmudic name, Seder ha-Doroth, ii, 3-18.
Tir: probably error for IIT, see 7: 3.
13. ppTB: Pael, ist pers. plural.

No. 18 (CBS 8695)
ps'pm n<{> rvxn mtr (2) 5>ai TPX 12 maxn xrvni>[i xa>sji>] xrnpx
[pirn] pns i>3 pm yv x!>i po'pm (3) pm nnrvx vnavx 12 [pja rp5>]
'vti ']T>trr prr2i>s xafo xpija iiD'x ^x (4) rvnx it5x n'n
sn i
i']ii' ijnn nnia m xn'î' oa^na ^^y (5) myaB'N
.;.[npnn]i 'Pin X!OKI spjni santsi N^noni ...K'anni (6) XT naxa naipo^x i>
. ..pon xnijnrani ^n!"^ DBIO:: pno'm ^3^1; (7) n^ntrs smv 'o'D nvo
ND'3 ps5> rrnro xn xn^^ i'vi 5>i nans (8) 5>jn 'in i>yi HIK* i>v D^tr in"! ^t" ^]
1
!>IPB> pn^y pmn x^ (9) aim pn't?^ xta'j H^ p[in3 xsa p3]n' nncsni
ptnn^n 5>i
[Trjx 13 XIBXT jnn xn[u jo ip^l'in inipi psnoio 5"DPi pa'B'J
n'XT ['Ji pjai'i pn5> palnpvi xbi jiyrn xî n^nn^x 'nj2vx5> nb x^ my rrb (10)
. . . 't3it3 in rnaax' jonno . DiB'a noon nob'na x!>i (11) n'!"i>n no^m x^5 }in^>
tox n^B'xna w nB"e> (12) tw^y 'or to trusts ntr n!>y i^3i TVT xnpry]a
n'lb^n n^D jox
COMMENTARY
This inscription is yet another duplicate to the three collated under
No. n. It is badly written and mutilated, and would be in large part
unintelligible without the other texts. It presents little that is new and a
translation is not necessary.
1 . The name of Ephrah's father is uncertain. From what appears

here, it may be TPX; cf. 'iTXia, in Seder ha-Doroth ii, 47. In 1.
9 it
looks like "'X, i. e. Aye? But the strokes may be for abbreviation.
2. A prayer for offspring is here expressed. VUDtf'X :

hypocoristicon
for Tomjavx, see 26: 4.
5 . Dl^m :
again this name differs ; but the tradition of the granddam's
name is accurate.
XT mxa: i. e. msxi.
6. rraxt: ppl. of xm.
(193)
: if not an error, this is a further development of a word with a
history: dakdak = dardak = darak.
XfPV <D'n nyo: the probable reading. NJVV is biblical. The dirty habits
of these foul demons appear in the Babylonian magic ; they are compared
to pariah dogs and are exorcised by the spirit of foul streets, see Utukki
series, B, 46; cf. v. col. 5. 1. 21.
8. moan: for 'a sn.
9. imp: if we read so, we may compare the magic formula in Pesah.

noa, '3mp mp (see to i: 6). The verb = P~iy, by transposition, com-
mon especially in Mandaic. Lidzbarski in his parallel (see to No. n)
reads xnp and translates "spring up"; but read there Kip = mp.
No. 19
(CBS 16018)
p (3) Kîa Konnoi Kernm KTDK <orm (2) K3i K'DK KDKIDX no
po'K Ksn'e>3 xna^no 13 'torn (4) nprvsi rpent!>D pirn n'J3eon'3i
K3i Kata i>i3'K Kno TBBa piarvs K^n (5) ponn TJorai pntro
Kai Kno woto nitrai KnKino'Ki Krrn xroô (6) n'i>ia'K pnio
K!i>D xno Ditrm onajx DIBQI a^s 12 S>ia' nitâi (7)
KHKT . . av:u nc DIVIPJ mâi (8) D"^yi KSJ
snKinD' K 'Joni i
(9) nan
pn'^ DIBÎ Ntsm KJH no S
in5>
oT an xnn IJK mtrai n^nxua po wvp wvp xnao saomx

inKT NHÎD n^H'ô n'i> KJprroi KB'nji K^PB pon 'PPJNI ij;i> (10)
i'B mtrai pa^yi \. . . smeioi (11) i'san na Njnja Dwai wnaai ron
Dwai D'3-ias nitj>3i ojn n3 D-IK 01^31 i> . . . jj t^jno
ovâi onn^yi om 0113 on j.iai jnx me>ai (12) n^ n^s
(13) â^K K-nn Ditpai ..... 01^31 ^mcnpn 3i
n'tanm Kintr pin D3i (14) SID^K 'a"3 ODDI MH n^ 5>a 5>y nnn
p5>m pn'DBâ TST K^ <niT ninn toi pn^v P^SJ i> nmo'K po trjiNi
pi[m] nnaea H'KT (15) Kwa Kn^î ^nJii KTB^ ton nonij
PTDK 3in wee's pon'nai nyixa pio^K3 KnsiriD 13 K3m |
n3 'Kam npn^n (16) n'tntpn pirn nnae po la wana po^nm
pirn nnas
i>y n'Ki xianai xmoini Bnm Kim KTtf 'TDK 3in
K3D1 TDK 31 n n'i>13'Ka (17) QTini i>13'K3 KHE^no 13 '3H1 npn'DI
DJ'B3
n'3 npt'V3 TDK am ut 13 pnK3 po'nni 't3J ;nb3 TDK am KT:a D'nm
K3i Kta^B'3 po'nm KTIE' Kn^Ka PTDK am xnvn Kai Ki"303 pn'nm jwn
citf3 KnD^no ia 'Kam npn'm n'B'itro pirn nnaa po 13 ^nioipi (18)
n'n3iD . . . nepi3 0^31 DIBI poom i'snts SEP KDIP KpJitr DIJ^PIN Dirncs
n't?Ki5>D ii"V prr iisi'Ka M^K o^yi (19) KJ'!>J> sa.K 01^31 13in'D '3i)'i)
nsno Koiyi n'^Kii n.3 po onnrvj wna^no 13 'Kam npn'oi n'Bnpo pirn
Kam npn'oi (20) n'tntfoi Kn'a pinî pn'j K^ K3^ ..... DID UTD n'^n
po Koo'3 KÎ n'!?'!)3 K^> n'a ptmvj KÎ n'i> inip 11
: K!>I pi>jpj K!> KneS'no 13
.......... D^yi>i pi KOT

(195)
TRANSLATION
In thy name, O Lord of salvations, the great Saviour (2) of love.
Charmed and sealed and countersealed is the whole (3) person and
the bedchamber of this Mesarsia, surnamed (4) Goldsmith, bar Mahlaphta,
with the seven spells which may not be loosed, and with the eight seals (5)
which may not be broken.
In thy name, lord Ibbol, the great king of the Bagdani; and in thy
name, our lady Ibboleth, (6) great queen the
(she- of the goddesses
demons?), and in the name of Talasbogi the great lord of the Bagdani;
and in the name of Sahnudmuk (7) and in the name of Ibbol son of Palag;
;
and in the name of Angaros and in the name of the Lord, the Word and
;
Leader and Armasa (Hermes) and in the name of Azpa and 'Alim; (8)
;
and in the name of Nakderos the lord of and in the name of Seraphiel, . . .
;
lord of judgment and of (divine) beck; and in the name of the 60 male
gods (9) and the 80 female goddesses; and in the name of Ardisaba (or
Ardi) the most ancient of his colleagues; and in the name of Anad the
great lord (10) cast above (him) iron and bronze, and fastened
to him fetters (?) of lead and the 70 exalted priests of Bagdana; and in
the name of Bagdana son of Habal (destruction), (n) ... and in the ;
name of Palnini and Mandinsan and Menirnas and in the name of . . .

;
Iras son of Hanas and in the name of Abrakis (Abraxas) and in the name
; ;
of Agzariel, who is without compassion; (12) and in the name of Arzan

and . . .
,
ros herds delteros; and in the name ... to Ariel he sent a message :
"Lift up" ( ?), ... to the great Ruler before him; and in the name of . . .
;
and in the name of lord Ibbol (13) the great angel of the Blast-demons,
and in the name of the great God and the great Lord of the Bagdani in ;
the name of Arion son of Zand Ye are charmed and armed and equipped.
:
Against all Demons, Devils and charm (14) and bowl

evil Satans, this
is sure and its seals established against them, from whose charm none ever
goes forth and from whose control none sallies forth.
In the name of these charms are bound there Demon and Danhis and
the evil Lilith (15) which are body of this Mesarsia, surnamed
in the
Goldsmith, b. M., by charms in earth and by seals in heaven.

Again, (ye are) charmed with a charm and sealed a second time away
from the body of this Mesarsia, (16) etc., Amen.
Again, charmed are the Demon and Devil and Danhis and Amulet-spirit
and Idol-spirit, which are upon the body of this Mesarsia, etc., by Ibbol,
(17) and sealed by Ibboleth.
Again, charmed by Sinas and Mana, and sealed by fire.
Again, charmed by the great gods and sealed by Arion son of Zand.
Again, charmed by the seal of the family of Hanun, and sealed by the
great ... of Zeiiza (Zeus).
Again, charmed by the true God, and sealed by the great Ruler (18)
who is before him, away from the body of this Mesarsia, etc.
In the name of Patragenos, Okinos (Okeanos), Sunka, Kosa, Kapa,

Azaziel ( J 9) his constellation (?), that this Mesarsia, etc.,
be sealed from the top ( ?) of his head to the toes of his feet they
shall not be, nor this house of Mesarsia, (20) etc., shall they enter nor
approach, nor appear therein, neither by night nor by day, from this day
and forever
COMMENTARY
A charm made out for a certain man whose body is infested with evil
spirits ;
with great elaboration of incantations they are exorcised from him
and his house. The inscription is thoroughly pagan, and is interesting
because of its invocation, for over half its length, of an extensive list of
deities. Cf. a similar long list in Wiinsch, Ant. Pluchtafeln, no. 4. Unfor-
tunately by reason of the coarseness of the script and its general illegibility,
most of these names are obscure. Some of them are definitely Greek,
Zeus, Protogonos, Okeanos, and perhaps the Aeons, male and female, may
be made out; several others are of Greek formation. Others again are of
Persian origin, and some are purely charm-words, "mystical" names. Some
forgotten cult may have given certain of the names ;

notice the reference
to the 70 priests of Bagdana.

2. SDrvn: error for tttrnn.
3. rrnoip: the word = "stature," then, as here, "body," as is shown

by the phrase, in a similar connection, in bowls published by Schwab (E)
and Stiibe (11. 56, 64) : the demon depart, etc., from the 248 rrnoip
of such a one (the word is not recognized by either editor). The same word
occurs in the interesting magical passage in Ese., 13 : 18.
iTBHE'D : also in Schwab, G; a frequent Talmudic name (see Sefer ha-

Doroth, ii, p. 276).
4. 'Karri: this surname appears as a proper name in Hagiga 2a.
"Seven spells .... eight seals" : for this cumulative expression, cf. Mica
5 :
4 ;
see 5 : 2.
5. Toea : cf. 28: i.
!>13'K: also below, 11.

7, 16. In 1.
7 he is :6a 13, and his consort
w6iyn is "our lady." Professor Clay has cited to me a divine name

Ubbulti appearing in a Cassite tablet, in the' name Ubbulti-lisir. P131K
might also be read, and I am inclined to make the word = Syriac ubbdld,
"generation," etc., and so Aluv. For a discussion of Aeon as supreme deity,
god of time, etc., see Reitzenstein, Poimandres, 269 ff. The Aeons appears
in the magical texts, e. g. Dieterich, Abraxas, 140, 1.
51 ; 192, 1. 21 ; 203, 1. 18.
The syzygies of Aeons were male and female cf. the names in Origen's
list at the beginning of his work Adv. haer., and JVTU'K would be a forma-
tion to express the female Aeon. Derivation from Apollo also suggests
itself, but the feminine is not thereby explained.
6. "0133 :
Comparing what precedes, the word means some class of
deities or demons. In 1.
13 WU3 is a divine name, = the demon in n :
5
(q. v.). It is then a word like NH^N, etc., which can be used individually or
generically. It evidently contains the Indo-European element baga, "god."
It is difficult to decide whether Bagdana is a propitious or maleficent demon
(as in No. n) ;
in the latter case he is charmed to work the good of the
sorcerer's client, as in the Greek incantations, e. g. Hekate. In W. T. Ellis's
Syriac text (see 2) appears KJtnJ3 n Kpnot?, "gamhiza the lord
Bagdana," or "the lord god"? The spelling gives the vocalization of the
penultimate vowel. For S. cf. the Enochian Samaeza.
7. DVUJK: the ending Dl- in this and other names recalls Greek
formations. May this word = oy
: and used nominally

in Syriac, "logical," etc., = T hoyiK.6v. It is
here associated with NDDIS, both being names of a potency ;

the passage
is parallel to 2 :
2, q. v.
tOJlD: if the reading is correct, the Rabbinic ^Ti , Afel, may give the
interpretation, "leader," which would be a fitting epithet of Armasa-
Hermes, "the shepherd" par excellence. Cf. the idea in the late Hellenistic
religion of a deity, especially Hermes, as a guide, wf^wv, of souls; see

Cumont, The Oriental Religions in Roman Paganism, n. 63 p. 253. It may
be noticed that 'D is used in the Talmud of a "traditional word or saying"
(Jastrow), i. e. = logos ?
8. i>K'ETiD: also 14: 8. In his epithet, Kton appears to be used, as in

the Syriac, of the divine nod or intimation, i. e. "command."
9. K3DH1K: or the name is to be read m, followed by KtWp KD3D X3D

SWp; why the fern. ND3D?
10. In this and the following line most of the words can be read, but
in consequence of the failure of the context the text defies interpretation.
The three metals be referred to as having magical properties, and this
may
may give the clue to X13KT KJV^D (rrrp^D written first erroneously).
Comparing the Mandaic text in 39: 5, sotosn wiK^BO (KTDy), the equa-
tion suggests that our NJvb'D = "chains"; possibly SWlb'D "basket," and
here used of a metal cage.
i>K3n 13: = "Son of destruction"?; cf. DJn 13, 1. n, lit 13 1.

13;
these deities are given a parentage like !>!3'N, 1. 7. Possibly DJn is Din,
the verb used in the Nerab inscriptions, and so = PX3H.
11. DTK:="Epuf, or 'Apw? D'313X: cf. 7: 9.
^KntJK : IwiTJ is found in Schwab, Vocabulairc. Is ^KHtaK "God's

cruel one," meant?
12. The accumulation of words in ros is a charm formula; see p. 61.
13. S3K^D = nsÔ, 1.

5. W- the 'P'T with Mandaic spelling.
~W 13 jviK: found also in 34: 8, which determines the reading here.
'31 pnx : the plural is problematic, as there is but one client to this
charm; it may have been used inadvertently, 'y^n is not Aramaic in

its present sense.
14. E>'rui: this obscure demon appears again in 1. 16; it is evidently

the E":T listed with the planets in Libzbarski's Mandaic amulet in the de
Vogue Florilegium, 1.
251.
17. OWS?: cf. the Mandaic DWi'D, name of an angel, Lidzbarski,
Ephemeris, i, 104, n. 2.
Ntiyt :
Zeus, = Syriac W, in Jacob of Sarug (Martin, ZDMG, xxix,
no, 1.
50), otherwise bvt and DlT.
x: = the Mandaic genius Mana 1 See Norberg, Onom. 96.
}13n rra: the family or school of some magician like that of Joshua
b. Perahia, see p. 46.
18. DU'plK = 'n/(zv<5f, the parent deity in magical theosophy (cf. Ea

in the Babylonian) ; see index of Dieterich, Abraxas. The preceding name
recalls Protogonos who appears with Aeon as son of Kolpia and Baau in
Sanchuniathon's cosmic genealogy, Eusebius, Praep. ev., i, 10.
19.
s
aW>: cf. ii :
7. rTOtrto: an astrological reference?
frtU*1 namta ... J'D : the same phrase in Pognon B, except that the
word Nrm, "hair," appears there.

No. 20 (CBS 16023)
men i
'318 m mts
N5XDD1 KVTI KTS? (3) 'DTim 'TDK NNKKNX ) 'T1D YlDDin (2)
(5) ..... m mo nrpoti >eK2'2 tnsi '5>i>K3 xtnnm (4)
TRANSLATION
Tardi bath Oni (2) Hormisdar Tardi. In the name of AAAAAA,
exorcised and sealed (3) are the Demon and the Devil and the Satan and
the Curse-spirit and the evil Liliths (4) which appear by night and appear
by day, and appear (to) Tardi bath [Oni, etc.]. (5) In the name of
Gabriel, Michael, and Rophiel. Amen, Amen, Amen, Amen, Hallelia, Selah.
According to AAAAAA.
COMMENTARY
A charm against ghosts. The interest of this bowl lies in the figure
decorating the center. It represents a demon with arms and legs manacled.
On either side of the figures is an enclosed space, that on the figure's right
hand bearing the inscription NT.DK, that on its left, N1EH, i. e. prohibition
and permission. In the lower part of the body on the former side is in-
scribed the names of the sorcerer's client. The pictures thus graphically
presents the idea that the demon has no power over the lady in question.
The picture is of better quality than the inscription, which is very illiterate.
The spelling is most careless.
i . The connection of the proper names is uncertain, as also the char-

acter of the names themselves. For TiDDin I might compare the Pahlavi
Ormazdyar, Justi, p. xoa.
2. For the repeated K, see p. 60.
3. tutmb: probably an artificial form; cf. tTB>, toinD, KJDD.
(201)
UNIVERSITY MUSEUM. BABYLONIAN SECTION.
4. Ktnrpo has Mandaic fem. pi. ending. In S'^xa the first X has a
point over it to mark error? cf. the Massoretic Nikkudim.
5 . ^X'sn : the first vowel as in Enoch and in Mandaic, representing

the Hebrew active ppl., parallel to the equivalent Aramaic form in Raphael.
rrty>n:
for similar perversions see 24: 4, 31 :
8, 32: 12; cf. a^ôv in the
Paris Magical Papyrus, 1.

3032, and rrb l^rim a Jewish charm, JAOS,
1911, 274.
NOS. 21, 22, 23
No. 21 (CBS 16054) No. 22 (CBS 16006) No. 23 (CBS 16090)
nrva D[n]nm D'nn (1) niv3 nnnm ninn (1) (1)

nna H3 HITI nnBIPD'81 m nn nnsipDî
pws ^3 12 nnx pwa I>3 nnxt
pmi pnn i>3 IDI pB"3
D [J]D1 pS53 (2) (2) DI pe"3 (2)
PPTJ i>3 IQI nn^ IDI
i>
tmpn in
(3) nnEipD'i>i (3) nnEipD'Ki>i
D'nnn nn nn (3) a'nnn nn na ^D'nnn nn m

onnoi porv onn]oi ppriy onnoi ppfj;
ponn pnnn pnnn

IDI pB"3 pws 5>a joi IDI sn^^ p2 ^3 jo ppn ^3 IDI
pi [PB"3] (4) pnn i>3 PPTJ (4) PPTJDI (4)
nrp3i> n^ panpn si'T ni> impn

n nnsipD' i
[nnx na] nnx

[jei] pti"3 pnn ô tai
nov jo (5) pB3 ppu i>3
ID[K ni>D JDK JDK
TRANSLATION OF No. 22
Sealed and countersealed are the house and threshold of Dodi bath
Ahath from Plagues, from all evil Spirits, (2} and from the
all evil
Tormentors, and from the Liliths, and from all Injurers, that ye approach
not to her, to the house and threshold of (3) Dodi b. A., which is sealed
with three signets and countersealed with seven seals from every kind of
(203)
Lilith and from all (4) Injurers, that ye approach not to her, to the house
and threshold of Dodi [b. A.], and from all evil Spirits and from all evil
Injurers, (5) from this day and forever. Amen, Amen, Selah.
COMMENTARY
Three identical bowls, out of the four which were deposited at the
corners of the charmed house; see 8. There are slight variations in the
inscriptions; in No. 22 the writer found more room and made a longer
inscription. All three are most roughly and illegibly written ;
the characters
1, t, ', 1
are indistinguishable, and B has a peculiar form. The word
transliterated p'"l, 22 :
5, is written in a clumsy Syriac script.
An interesting grammatical peculiarity is the omission of T after a
genitive with the personal suffix. This appears at the beginning of 1.

3 in
No. 22, and throughout, in the same combination, in the other two. This
might be taken for haplography before HH ;

but the same phenomenon
appears in the Mandaic bowls published below ; see the Introduction, 5 B.
For the injunction in 1. 4 not to approach, cf. the like prohibition in
a late Greek charm (Reitzenstein, Poimandres, 294) v //) :
ftvpoaeyyiaai, K. T.
X; cf. also a Syriac charm of Gollancz's, p. 93.
No. 24 (CBS 2926)
WVBK IG K'str 'cma 'onvn (2) Kns^na na njni> n> <nn *PE> jo
na '??!> ni> 'nn K<OK 12 xnios rtbxo jsx ;-:K ....'. (3) KJI j
JOK IOK 'E"3 'JXDDi nsTQ Jtnm 'E'WK' 'B^n nj'o S>D3nn (4) ...
'"2B> 'onn: ôn^m nsiric . nn E'ajiti' (5) union 'ibbn nl?j<D JOK
n'nJK -na K'HJ ..... nbxo JON JDK JON (6) ..... m yap? rna ^
TRANSLATION
Salvation from Heaven be for Hindu bath Mahlaphta, (2) that she
be saved by the love of Heaven from Fever ( ?) and from Sweating, from
(?) (3) ..... Amen, Selah.
Salvation from Heaven be for Kaki bath Mahlaphta (4) that there
cease from her disturbing Dreams and the evil Spirit and evil Satans.
Amen, Amen, Selah, Hallelui.
Salvation (5) for Zarinkas bath Mahlaphta, that she be saved by the
love of Heaven, to wit Zarinkas, that she bring to the birth her child .....
Amen, Amen, Amen, Selah ......
COMMENTARY
A charm for three daughters of a certain woman, made out in their
names severally and for specific maladies. The misspellings are numerous.
1. njn: the same name appears in 40: 14; it is hypocoristic of sn'lljn

38 :
3, i. e. "Indian woman."
2. SMTE'K is doubtless fever, in neo-Syriac = malarial fever, cf. the
general name for fever with the Jews, KnE?K (Preuss, Bib.-talm. Med.,, 184),
and n. b. the disease asu in Assyrian, Kiichler, Beitrage, 131, 197. For the
next word the root KTS suggests a sweating disease. NMX may be another
kind of fever. In general see above, p. 93 f.
(205)
3. V N P: also in Hyvernat's bowl. The name occurs as that of an
Egyptian sorceress in a Syriac biography of Rabban Hormizd (c. 600),

cited by Budge in his edition of The Book of Governors, i, p. clxiv. Our
word is probably the Syriac kaka, "pelican," while the Egyptian name
may represent nanf/ (for a similar adoption of this Greek word, see Payne
Smith, col. 3709).
4. For the "disturbing dreams," see p. 82.
5. Zarinkas: cited by Justi, p. 382.

No. 25 (CBS 16009)
pnm]na pivj's nn rvnn'K Kin na rmî >DND na 'ma!' PPDB> ID xrn[Dx]
pjvoi (2) panp'i paa pn!> vnn jin!> prvon paa 'Q I-PDPH 'sma n[m n't?
o-p ..... B> nnx Ditra nno'j ^KI imno^ ^ amp ID jinan^x
n [pn]i>an pnnn i>.
(3) ..... in namn^ Qin^ nbts> o^ssn â ^
(4) DIEO cit? nnan ^y mrrnns ina pn pi ..... jn !>3i 'siaa D't?
rr pnoD^B no2[i] . . nnoe' .. n" pi mn> ^K^JDB' i? np 5>'n'

.
IDK!' PDDDH n'3S^D pj> n^N DEYIB> DJat? o;aba DTID (5)
[nj]ani n'nn'tni nj^^pi [n]nu pirn sniDKa ppsn p^

11
11?
t (6)
IDN JDK o5> i'^ji'i pn KOV ID 'DND 12 ^nu pnni> (7) rprpaa ^J'K
TRANSLATION
Salvation from Heaven for Guroi bar Tati and for Ahath bath Doda
his wife, that there vanish from them in their dw[elling the Demons and
Devjils by the mercy of Heaven. Whoever here has dead, who shall become
alive to them approach (2} and are found to be (actually)
here, and shall
dead from these you are kept and these are kept (from you). In the
name: Thou- ..... send (to) them, Hadarbadu bar ..... (3) .. the
contentions of them all. Behold, ..... Blessed art thou, YHWH on account
of the name of ..... (4) Yophiel thy name, Yehiel they call thee, Sasangiel,
YHWH, and so ..... names ..... [Arjmasa Metatron Yah, in the name
of Tigin, Trigis, Balbis, Sabgas, Sadrapas.These are the angels who bring
salvation to all the children of men. They (6) will come and go forth
with the salvation of this house and property and dwelling of his, and of
his sons and daughters and all the people in his house (7) of this Guroi
b. T. from this day even for the sphere of eternity. Amen, Amen, Selah,
Halleluia.
COMMENTARY
The inscription is of interest because it is directed against the appari-
tion of family ghosts. In this respect it is to be compared with No. 39 and

Wohlstein's bowl, no. 2417; see above p. 82.
(207)
i . '1113 : identified by Justi, p. 356, as a new-Persian form of Waroe.

The Seder ha-Doroth lists a number of Talmudic persons named KTiJ and
|ini3 (ii, 89) also a famous Syriac martyr Curias is recorded.
; Apart
from the Persian hypocoristic ending, the word could be explained from
the Semitic ( STU, Syriac, "whelp"). Cf. also the Palmyrene SOU Lidz- ,
barski, Handbuch, 249.

'BSD: Tata is a feminine name found in Syriac, in Asseman's Biblio-
theca Orientalis and Wright's Catalogue of the British Museum; see Payne
Smith, col. 1456. Cf. Nnsn, 39: 8.
2. ^K, 'Ss, and r6'K 1.

5: the Aramaic pronoun with loss of |, cf.
similar cases cited to 8 :

2, if not a Hebraism.
'
1
inD''J, imrtD''J: Hebrew Nifals with Aramaic inflection.
navir6 Dir6 r6t!>: the idea apparently is that a message be sent to the
dead to cause them to cease their contentions (tl.TOn) with the living,
then one of these departed spirits is named. The name is not recognizable
as a proper name, and evidently, as in Wohlstein's bowl, referred to above,
it is a fancy name. (There we have such names as Yodid, Muth, Dabti, Ith.)
4. iwav : One of the six angels in Targ. Jer. to Dt. 34: 6, along
with Metatron, and, in Schwab, Vocab., 145, a companion of M. and prince
of the Law. 'SV is a Talmudic surrogate for nirv, see Blau, Zauberwesen,
^KTT> or bwrP: cf. btf\n\ Schwab, p. 141. The following name is un-
known. These angels are invoked as phases or names of Deity; cf. p. 58.
Hermes-Metatron : for the identification, see to 2: 2; here identified

with Yah.
5 . These magical words are mystical names of the angels ; see p. 97.
They are dominated by sibilant terminations for which see p. 60.
rpaKPQ: Mandaic plural spelling.
6. JUT = pns'.
7. oby ^J : cf. Syriac WOCy, NJ3T b^J ;

also of a cycle.
No. 26 (CBS 3997)
mosra nxi (2) IJ?D' "" 'a i>jn 'a i>y ins "" irni'K "" ^NIB" J?OE>
urv ""
-a "" nyj' joon ia (3) "" iw toon ^K "" noK'i ntro na'"" '2 IIDB' "" !>
nB"3 Knn (4) 'n;s ni^nsi HTDN am &?sa i>vio IIK nr 5>n D'i'tj'Ti'a Tman
tnn..n na Tmnjavw snm '2o â n'an'ana!> pn$> itnn^n x> sna'pn Kn^'î
K'TV âa KÎ nnyn nnyty âa KÎ iavi trm 5>aa s6i n^â KÎ ao'a K^ (5)
'an' . . . KI 'aaivn ISDI 'aiita'ai 'at3'j 'bipen IIH'CIP ID (6) 'yt pnS K'TJ;
N'Ta 'an oao'x a'an (7) pmn !> aim pn'iW'i> ptD'J P't? panan soa
. K3t3'B'B (8)
\ / 1^ t'3'D rrna'SNi
.
nK"s xjra.x (
nE"x K^
.. '.313 D'nTK K sS . Kova . a n'notJ'i ni^.vn ova nrvm
TRANSLATION
"Hear, Israel: YYYY our God is one YYYY." "According to the
mouth of YYYY they encamped, and according to the mouth of YYYY

they marched (2). The observance of YYYY they observed according
to the word of YHWH
through Moses." "And YYYY said to Satan:
YYYY rebuke (3) thee, Satan, rebuke thee, YYYY who chose Jerusalem.
Is not this a brand plucked from the fire?"
Again, bound and held art thou, (4) evil Spirit, and mighty Lilith,
that thou appear not to Berik-Yahbeh bar Mame and this Ispandarmed bath
H. day nor by night, nor at any evening or morning,

.dora, (5) neither by
nor at any time whatsoever, nor at any seasons whatsoever. But flee (6)
from their presence and take thy divorce and thy separation and thy writ
of dismissal. [I have divorced] thee, [even as demons write] divorces for
their wives and return not (to them). (7, 8)
COMMENTARY
This charm, against the evil Lilith, is introduced by three quotations
from the Scriptures. The first is the opening sentence of the Shema, which
still remains the contents of the Mezuzoth, or house phylacteries of the
(209)
Jews. The other two have occurred in previous texts ; see 5 :

5-.
Unfortun-
ately the last two lines are too broken and obscure to be read. I have
merely reproduced here the evident characters. In the segments of the

circle at the bottom of the bowl appear words, some of which are forms
of the divine Names n\ in\ n*ON; also niS'K (?) and inW(?)
i. "": for mrtv Cf. the common scribal abbreviation, " or w ;
also such
forms as IT and VI, in Schwab O.

ne'D 13: for T3, as in No. 5.
3. 3irt: cf. 2: i.
4. rP3 irons: there is no doubt as to the reading of this name and

it is remarkable enough. The second and divine component of the name
which was an ordinary [n']3i3, [iTjam, or [rp]3'i3, has been expanded
so as to give the awful pronunciation of the Ineffable Name. We cannot
suppose that the name was thus ordinarily spelt or pronounced, but the
scribe has taken itupon himself to give this interpretation ( WE} of his
client's name. Here then is a clear survival of the ancient magical significa-
tion and use of the personal name (cf. Heitmiiller, "Im Namen Jesu," 159
ff.), as also of the pronunciation of the name itself. It may be retorted
that would hardly be used to represent e, and that the original pro-
rv
nunciation was Yahwe, not c (see Arnold's valuable discussion, JBL,
xxiv, 152). The latter thesis is right, but I think that the tradition repre-
sented here connects with the Hellenistic magic, in which, among various
forms, la? occurs several times (Deissmann, Bibelstudien, 7),* although I
have not found a case of la/3?. Further, in the Talmud (Sank. 56a) nov
appears as a surrogate for the Name, which Dietrich, ZATW, iv, 27,
would vocalize as Yose. Blau (Zauberwesen, 131) objects to e, but adduces
from the Mishna, Sukk. 453, the surrogate which he identifies with the W
Greek magical term ^v (citing Paris Pap. 11. 1896, 2746). This would
be further proof for i in the current magical pronunciation. As for rv-
= -e, we have not only the masc. pron. suffix for a parallel but also the
plural -e represented in the same way in some of our texts, e. g. 9: 6, 12: i,
25 :
5, and also the proper name H'31T 31 : 2.
1
Also on an Abraxas gem, see Diet, de I'archevlogie chretienne, i, 141.
I can find no other interpretation of this unique name-form. A note
upon it was published in the Museum Journal of the University, 1910 no. 2,
which called forth some private criticisms from scholars (along with
assents), but no better explanation has been offered. (Is there a
possible explanation in the ivan noticed to 7: 8?). In the first amulet in

11
my paper "Some Early Amulets from Palestine," JAOS, 1911, 272, line
16, rrarr is apparently to be read for the divine Name, a proof of western
connections for the present form.
TOVUBTK: cf. Glossary B for other forms. The name occurs in Ellis
i, where it was first recognized by Levy, ZDMG, ix, 470, 486, its correct
interpretation (as Spenta-Armaita, a daughter of Ahuramazda) being given

by G. Hoffmann, "Ausziige aus syrischen Acten," Abhandlungen f. d. Kundc
d. Morgenlandes, 1880, 128; see also Justi, p. 308. For the mother's name
Prof. Kent suggests to me comparison with 'Epu66upo(, see Fick, Griech.
Personennamen, 112.
8. SJtD'E'S: cf. 2: 5.
No. 27 (CBS 16041)
na (3) IKTP SOK xji"TN 'arm san >DN (2) nnxiox ns

IDT Kim 'naip r6ia N^PBI TIBPIP SÎST (4) snvvj 'noipa ân
rpSnK KjnKi N'os? xnan tssa w!>ni fei KUT KDantn B>ia5> (5)
ITS twisn DTDDNT pr6 nna nno 'san^vaai 'Ba 'KJDS pna (6) n^wa
am }iai> X^D'^S Kin '31 11
jn'sj SHB'P u nnjnr'K n3 "INT'I' ws 'nn (7)
.pab
Kan NSr&o pai> KJS^'K sjsa na IIITD KJK am nn'a n'a (8) prvon DVTO
ia -\irr SJK HHU (9) pjron ay-pa am wjn inn^T
Ti* l>i IID porn to jn'n-i xnoinKi smnj Nno^ pa'to wn
nain JB!>I wnKt^'a 'nni sj^tx 'VT tj'aa'B^n ^B'D miny toi (10) ono
Kn^Wa 'ina nâ (11) pna rvws n^tw in^nt'K ia ixnn 1
KJK
. . . HBIB HBID m'D m^D pa'p la nnsap^: nnKinD'sa nan nanaa
COMMENTARY
After the introductory appeal, "In thy name, O Lord of salvations,"
etc., the inscription for lines 2b-n is practically identical with No. 2. This
portion does not need translation and commentary. The remaining lines,
13-24, are so mutilated or obscure, that I can make out but few connected
passages in them, and hence I do not present them.
There are a few slight differences between the parallel texts, this one
being probably more correct. The most considerable variation in text is
in 1.
9, where the sorcerer says that he laid the ban upon Hermon; cf. my
note to 2: 6. The same Yezidad bar Izdanduch and his wife Merduch
bath Banai, appear in No. 7. There they are the subjects of the charm,
here Yezidad operates magic in his own name. Cf. the mutual character
of the charm in No. 2. In 1. 8 the wife also takes up the exorcism.
(212)
No. 28 (CBS 2972)
"an.. num moc"!' soa JOTO nsnxi K'D2> no

N K^> ^y ^TO pox ^TSOJ na. nn inn (2) aanB3i
npn sn^ri-inKi }-in paw (3) ..... "in XETX "in rpôaae'i
ivaâ
KYI (4) ..... n by luno-iEn snorn mi [i]iru' ..... nâ wnwi jSbtio
..... ['j na] nnx nnn aawji tn^ntf^n ny nana in [. .
.TIJK] pxnn i'V proven
..... KiD'pi n'3î> po PPDB 5> . . . .
(5) ..... n i>na xnorn mm nxmti' î
"m pnmp 'nb'K ..... ntny na^n not^m naxâ 5>sônn
TRANSLATION
In thy name, O Lord of heaven and earth. Appointed is this bowl to
the account of Anur . . . bar Parkoi, that he be inflamed and kindled and
burn (2) after Ahath bath Nebazak. Amen.
Everlasting presses which have only been pressed upon (?) ..... a
man in his heart. (3) Take
hrk, and hot herbs ( ?) which they call sunwort
( ?), mtlln and peppers ..... them and the rites of love which thou (?)
hast sprinkled upon ..... (4) She shall sprinkle them upon this Anur . . .
b. P. until that he be inflamed and burn after Ahath b. N ...............

and in lust and in the mysteries of love, in order that ..... (5) .....
take pieces from his heart and the charm ..... his name ( ?) . In the
name of the angel Rahmiel and in the name of Dlibat the passionate, .....
the gods, the lords of all the mysteries. Amen, Amen, .....
COMMENTARY
A love-charm such is the import of this sadly mutilated but inter-
esting bowl. It belongs to the same class of magic as No. 13, but is more
romantic, for there we find a charm for a childless, neglected wife, here
one for a passionate woman to bring her lover to her side. For the use
of a bowl for such a defixio see above p. 44. The first copyist was able to
(213)
read more than I can now, as, since it was in his hands, the bowl has been
cracked and then repaired. The lacunae in the text are tantalizing.
So far as the text is legible, the charm which names the two parties
adjures the passion of the beloved. Some praxis is described, a simula-

crum is evidently used, for "his heart is to be torn in pieces," and on this
image is to be scattered some kind of salad of hot herbs expressive of

love's passion, while the beloved's name is to be formally pronounced.
Blau has collected the Talmudic material on philtres in his Zauber-
wesen, 24, 52, 158, 167; n. b. the recitation of Bible verses over the love-
apple, p. 52, n. 2 (with literature). In the Old Testament we have mere

references to this aphrodisiac (Gen. 30: 14 ff., Cant. 7: 14) without any
note as to magical manipulation. For
Jewish use, see the numerous
later
philtres prescribed in Thompson, ''Folk Lore of Mossoul," PSBA, 1906-7.
But it is from the classical and Hellenistic field that we have most
knowledge of this amatory magic, and the connections of the present text
are found in that direction. Of course Theocritus's second Idyll comes
to mind, in which the love-lorn maiden casts the various philtres into the
fire with adjurations of Hecate. For this classical field I may refer to the
monograph of O. Hirschfeld, DC incantamentis et devinctionibus amatoriix
apud Graecos Romanesque (Ratisbon, 1863) ;

see p. 42 for aphrodisiac
herbs; also see section 8 (p. 233) of Abt, Die Apologie des Apuleius.
In the magical papyri numerous erotic incantations are preserved, e. g.
in the Paris Papyrus in Wessely, Vienna Denkschriften hist.-phil. Class,

1
xxxvi, 1. 2622 ff., xli, p. 52, 1. 976 ff. But the most graceful and famous
of these charms is that inscribed on a lead plate found at Hadrumetum,
N. Africa, buried in a necropolis, just as our bowl was buried in the
earth. First edited by Maspero, it has been since frequently published:
Wiinsch, CIA, App. continens defi.vionum tabellas, p. xvii ; Audollent, Defix-
ionum tabellae, no. 271 ; Deissmann, Bibelstudien, 21, and Bible Studies,
271; Blau, op. cit. 96; Wiinsch, Ant. Fluchtafeln, no. 5. It is Blau's merit
to have specially pointed out the Jewish connection of this text. Now,
between this Hellenistic charm and our bowl we find an almost literal
1
I may add now F. Boll, "Griechischer Liebeszauber aus Aegypten auf zwei
Bleitafeln," in Sitzungsberichte of the Heidelberg Academy, phil.-hist. Class, 1910,
correspondence in the trinity of terms for the passion adjured in the lover.
With our invocation that the man "be enflamed and kindled and burn
after" the girl, compare the longing of the Greek maiden Domitiana that
her lover come cpuvra fi<uv/>iievov Paaavi^6/ievov ! or epovra fiaiv&fievav f}aaavi{6/ievov ;
or
ip. fiaa. aypwvovvTa repetitions like those in our texts. With this probably
technical formula compare the second of the charms cited above by Wes-
Sely :
May X do naught until e%&ai>oa irp6<; fie rbv Stlva n-%r/po<t>opovaa ayavaaa. arepyovaa
e/tt, K. r. \. Also in our 1.

4 there is an echo of Domitiana's wish that he
come ev Ti) <t,i>.iq.Kal epori Kal emdv/iia, while the formula "to the name," 1. i,
and the use of "heart," 1. 2, indicate Greek connections.

How much Jewish, how much Grecian, the Hadrumetum tablet is, it
is difficult to determine. Our text shows manifest ties with the love-magic
of the Hellenistic world and is the eastern representative of the philtres
of which the North African text is the most notable western example. The
spirit of both these texts Greek rather than Semitic; but the fame of is
Jewish magic appears to have made its solemn formulas eligible for the
desires of passion. Our text, it is to be noticed, is not at all Jewish in
religion, is of more simple original type than the African charm.
For the praxis of our text I may compare a Moorish love-

charm cited by Doutte, Magie et religion dans I'Afrique du Nord,
Algiers, 1908, p. 253 : "A woman who wishes to gain the love
of a man should procure the following materials from neighbors
with whom she has never eaten: coriander, caraway, gum of terebinth, lime,
cummin, verdegris, myrrh, some blood of an animal whose throat has been
cut, and a piece of a broom hailing from a cemetery. On a dark night she
is to go into the country with a lighted brazier and throw these different
articles one after another into the fire speaking these words O coriander, :
bring him mad ! O caraway, bring him wandering without success ! O

mastic, raise in his heart anguish and tears ! O white lime, make his heart
wakeful in disquietude! O cummin, bring him possessed! O verdegris,
kindle the fire of his heart! O myrrh, make him spend a frightful night!
O blood of the victim, lead him panting! O cemetery broom, bring him to
my side." Etc.
i . rpoe"i> = <f TO avofia, and see Heitmuller, "Im Namen

Jesu," 95 ff.,
and his definition of the phrase as indicating "die Zueignung an eine Person
unter irgend welchem Gebrauch ihres Namens" (p. 107, and at length, pp.
100-110). As he shows, the usage before us is not Semitic or even
Septuagintal. Cf. also Bohmer, Das biblische "Im Namen," 4.
2. Kbj? '^33: I translate the words without any certain sense. For
the noun '3 see to 7: i. If sobx might be read, the reference could be to
a moulded ( &5>33, "press") figure representing the lover. Below in 1.
4
the space before the man's name may have contained "image of," or the
like. The latter part of the line is most obscure. The "heart" (also 1. 5)
appears as the seat of sexual affection. This is a Greek usage, not Semitic
(with the possible exception of the Hebrew phrase 37 bj? 131, used five
times with a woman as the object). See Andry, Le coeur, 5, for the
Greek idea of the heart as the amatory organ, p. 15 ff., for the late Semitic
use. P. 17 he quotes a Spanish Arabic poet who speaks gallantly of being

wounded to the heart, but the metaphor is that of a mortal wound."
3. I translate the ppl. PDJ, as also j'pDB 1.

5, as imperatives; cf.
Rabbinic and Syriac usage.
Ol fin: to this list of aphrodisiacs the clue is given by K"ii3 (tr-

= pi. ending, as in Mandaic), which is the piper candidus (Payne Smith,
col. 2303) ; its pungency was evidently regarded as possessing erotic power
and symbolism. Then Tin, if the reading be correct, and smnns are to be
explained in the same mn, "burn." st^CW 'JJy

way from their roots, Tin,
doubtless lies in the same circle of ideas. May }?7t2 be mushrooms?
Loew's Aramdische Pflanzennamen does not contain these words. The
"rites of love" are the magical practices.
4. nsmtT: I compare Syriac snun'tr (sub nitr). "boldness, lascivious-
ness"; the ending d'a for ayaf
5. n'3^ fD rpoa : 'Si a noun, or better a ppl. like p3D3, 1.

3. The
phrase is simplest interpreted as a reference to the lady's slowly tearing to
of
pieces the facsimile of her lover's heart, with the intent that he perish
love ;
cf again Theocritus's second Idyll.
.
1
Cf. the phrase quoted in Lane's Dictionary, 782: "she has overturned my heart
and torn my midriff."
: the lover's name is to be pronounced. For the angel Rahmiel

see to No. 13.
m'Vi : one of the Mandaic forms of Dilbat, a name of the Babylonian

Ishtar, especially in her stellar capacity as Venus. For the Mandaic forms,
see Brandt, Mand. Schr., 45, 85 ;
also in Hesychius as AeAeâr, and in Bar
Bahlul as m^t." For this form, see Noldeke,, Mand. Gram. 25. For the
Babylonian use see Jensen, Kosmologie, 18, and the latest discussion by
Jastrow, ZA, 1908, 155. As the goddess of love her patronage is appro-
priate. The epithet Winy (cf. 38: 7) recalls the Babylonian ezzu, a
frequent epithet of gods, while Ishtar especially appears as the raging

goddess, whether of war, in Assyria, or of love, in the Izdubhar epic. The
same epithet became the old Arabian name of the morning-star, al-'uzza,
(Wellhausen Skizzen, HI, 41, Noldeke, ZDMG, xli, 710, the identification
denied by W. R. Smith, Rel. Sent., 57). The Edessene Pty was originally
the morning-star, Lagrange, tudes,' 135 ;
cf. the Aramaic names KTjnnc>y
and TymnET; (Lidzbarski, Handbuch, 347 f.).
*
So also to be explained neVi in Schwab, Vocab., 403.
No. 29 (CBS 16055)
mTi PPST itrtn na (3) [c^sno ] KniDs^ msav mm (2)
ie>sa na K"jsnob (5) D<nm irpi . a ^rxp psw ityo IB>S (4) m'n
ID nnu ID rua ID njô (6) jn'xi fenn na B":noi' mxav mnn n'otâ nyop
nnpjyi niâi (7) twittâ Nn^î paâ pTtfi peâ pyae nîa r
tj"a ayro (8)[pa^y] Njyatj'D N^B'J 121 'DIDI Kian sn:ai sni'aaK
^n NanDDsr 'Nia 'B>TTI KTtr ptyB' ia 'sa^m .mninai mnua nt?
sjT'ji Kjo'poi Kjyatroi woie pn'&ts' sjia[n (10) K^m p].mots' so-on
n'ns nt^s n^nx (11) r. ra rp rp ra yo w VPT ID moâ pa^ji
D'pne'i' 'Pntr <a tpno n'onm xmoK ba no Nni>K Kin IDB nxivo xai
Kai sni'K Kin nnaiyS'i mni:n' i
ni>i mnsnni'i mnu (12) .....
TRANSLATION
[This bowl is appointed in the name of?] (2) YHWH Sebaoth for the
salvation [and sealing? of Metanis] (3) bath Resan (4) and
sealed (5) for Metanis b. R., an amulet in the name of YHWH Sebaoth
for Metanis b. R. And bound (6) from her, from her children, from her
house, from all her dwelling, are the evil Plagues and evil Demons and the
evil and the decent and the Necklace-spirits and
Lilith Menstruation . . .
and Tormentors and the Hags of the wild and Impurities and Epilepsy ( ?).
We adjure you (8) whatsoever evil thing lodges in the house and
dwelling of Haliphai bar Sissin and Darsi the foreigner and Astroba
. . .
(9) Leprosy, Plague, Stroke, the kindly and Lili, and the . . .
Demons, ghostly Shades, and all Goblins and evil Injurers whose names
I have mentioned and whose names [I have not] (10) mentioned: I exorcise
and adjure and make fast and bind and make fast (sic) upon you, in the
name of MW, of KB, SS, MS, BS, KS, KS, BS, (n) I-am-that-I-am,
the great God, Mesoah his name. He is God, the Lord of all Salvation,
whose throne is established between the ethers and his eternity (world?)
(218)
is established for (12) in YHWH and for his praise and the faith
in him and his service. He is the great, the mighty God.
COMMENTARY
A charm made out for two different parties, (i) a woman Metanis
and her household, and (2) for several men and their house and quarters.
These may be lodgers in the woman's house. One of the men is a
"foreigner." The tone of piety in the charm is superior to that of the

other texts; the incantation is in the name of YHWH Sebaoth alone, whose
praises are dwelt upon in almost liturgical fashion.
i . The charm appears to have a double introduction. Most of 11.

3, 4
is
unintelligible.
5. B"JxnD:? |t?Ki: possibly the father's name, Syriac tE>ta, "prince."

One is tempted to compare the name of the famous Roxane; the masc.
parallel Roxanes = Persian Rosan, Justi, p. 262. But the o should be
indicated.
6. riTEOi '3 <b: see above, p. 76. '3 may be euphemistic and then have
developed into a distinct species. Cf. the epithet SOKO in 1.
9.
7. SDB'3: Syriac kepsa. trrn xnn: cf. 17: 3. 'D1B: Syriac KOIND.
sba'J 13 : one might think, in the context, of abortion. But in the
Talmud D'^'DJ p is a demon of nervous trouble or epilepsy, Bekor. 4/j.b ;
see Griinbaum ZDMG, xxxi, 332 for some discussion of the word. Epilepsy
was a most common disease in antiquity; n. b. the miracles in the New
Testament, and for the Hellenic world cf. Tambornino, De antiquorum
daemonismo, 57: often equivalent to insanity. It has been generally sup-

posed that the Jews were particularly subject to this disease M. Fishberg ;
in The Jews, London and New York, 1911, denies this, but admits the
nervous pathology of the race (chap. xv). Cf. 16: 8 for another disease
cited in Bekor. 44.
rvmi: alongside of 'T1,

8. 1. 6; the form appears in the Syriac and
Mandaic bowls.
'KB'bn = Palmyrene 'B'bn; for signification, cf. Knsbnn.
PE"E> : cf. the Persian ( ?) names Sisines, Sisinnios, Sisoi, Justi, p.
303; on the etymology of Sisines see Noldeke, Pers. Studien, 404, no. i.
Cf. the Jewish names KB*E> and WtW, Seder ha-Doroth, 348 f. Also
ii, in
Pognon B (where J'W?) it is the name of the parent mother or father? Is
KTB> an additional name? Of 'en we learn only that he is a foreigner.

Also sontaox is evidently a Greek name.
9. yJO'K: the demon offspring of Adam are called DIN "02 'yJ3 in the
Zohar, Eisenmenger, ii, 422.
DiDin : for this formation, see Levias, Grammar of the Aramaic Idiom
... in the Bab. Talmud, 975. For similar eruptive diseases named in
these texts, see p. 93.
s6'B '33: epithet of the goblins; Rabb. t&B , Syr. tella, "shadow."
Cf. the <^Q, Targ. Cant. 3 :
8, etc.
The lacuna at end of the line is supplied by help of 14 : 6.
10. For the dominance of sibilants in these magical words cf. p. 60.
At the begining and end of the series are characters enclosed in square
lines.
11. '3: for pa, as also in the Talmud. There follows a lapse into
Hebrew probably a citation.
D'pnE> : one of the seven heavens of Kabbalism.
12. m-Dcnn : for rvnmtnn?
: it is strange to find this word of magical connotation used of

true worship in a Jewish text.
No. 30 (CBS 16096)
TBVtJQ'D'K (2) 12 tWIJnn KmK 13 KPBP'K KH "HI WV3 Dnsnoi DTim 1DK
jo (3) NTon NIP jo KJOND jo KIH la xti'Di BOSKS' jo îSB^D n[n] . . -im
K-OH Kiri^ nn ID Krrrpr sioin to pB"3 pnn jo snn^pj xrv^

INT n K3'i> m SIK nm sj'V sn^nosn KJ^y snap: (4) xnan KJK^V
pnn IG KT[n]n KJMH 12 W;D (5) B"3 Sn IB Knur son Kin pe"3 ^n
nnuixr KID sin jo
TRANSLATION
Bound and sealed are the house and the life of this Ispiza bar Arha,
and Yandundisnat bar (2) Ispandarmed, and bath Simkoi, from the . . .
Sun and Heat, from the Devil, the Satan, the male Demon (3) the female
Lilith, evil Spirits, the impious Amulet-spirit, the lilith-Spirit male or
female; the Eye of man (or) (4) woman; the Eye of contumely; the Eye
which looks right into the heart; the mystery which belongs to the evil
Potency, that impious lord; from the evil hateful Potency; from disturb-
ing Vision; from evil Spirits; from that impious Lord, in the name of
COMMENTARY
A charm for two men and a woman from certain specified diseases
and demons. The inscription is illiterate and the script particularly
difficult, the writer using a very individual chirography; n. b. the D,
the non-distinction of 1 and 1 , the N which often consists of but two
upright strokes, and the use of one form for internal and finial 3
except
in the word JO, where a finial is used.
I. 1DK: for TDK.
: cf. the Syriac raB'N (Aspaz) for the Hebrew TJSB'K in Dan.
i: 3. (UQDS occurs in Myhrman, 1. i, to which I cite the Babylonian
(221)
Aspazanda.). The Persian xrsrs is "house," and N'srst^S "steward."

1
May it be an abbreviated form of the latter word?
: cf. the biblical Arah, a post-exilic name.
: so the most likely reading of the name.
2. 'lao'D : the characters are uncertain. Cf. SC^KOC in a Greek
inscription from the Don, = Persian simikos, "silver"; Justi, p. 294.
XD'31 BDNE>: the first word is the Mandaic spelling for "the Sun,"
which also in the Mandaic religion is regarded as an evil genius. SD'a =
Ktrp, see Noldeke, Mand. Gram., 42. Cf. Ps. 121: 6, 91: 6, and see
Griinbaum's discussion of the 'Tic 3t2p, the demon of the midday sun,
ZDMG, xxxi, 251 f.
NT31: an error for sron (cf. 1.

3), or intended for assonance with
KD3'p3. Cf. the unabashed spellings in Samaritan literature to produce
rhymes. Or is there a play on the roots, ~\31 and 3p3 being used in the
sense of "name"? i. e. the named spirits.
3. NJT^b fill: cf. N. T. irvevpa fai/iovof.
ftwy : the last two letters are dittography. There follows a list of
various kinds of "evil eye," for which see p. 86.
4. twvnDtcn wj>: so the most likely reading; cf. Lidz. 4, end, WJ?
KJK-IDin (?).
"The eye that sees (or of those that see) within the heart" is a
reference to the uncanny effect of the evil eye.
In what follows some corrections are necessary.

'
i&n = im ?; for JW1
fra read E3 <n as farther on, and correct Kni3t to Nnmw with 1.
5. There
is evidently a repetition of phrases. The C"3 ^n (like the e3 VV) is the
personification of the power operating these psychological wonders. Cf.

the Rabbinic mroQoel, Der Aberglaube, i, 80), the New Testament dwauat.
tano twn = icnats' >obn, 24: 4.
At the end of 1.
5 comes a long series of characters which do not
appear to form words.
1
According to Karmsedin's Lexicon, quoted by Payne-Smith under the latter
word; in lingua Nabathaea est oecononius et viatorum exceptor, etc. Observe the
accompanying name Nrrm.
No. 31 (CBS 9008)
rue nrrn (3) ronjBDK 12 rp2t*n :m nnui (2) snsnni' NDND wn IB
pi"ne (5) pviB>2i pnrc PTDK x-â XB2 fe^m sriDi^ (4)
nanJDDK 12 rm&n wm nnm (6) n~nn^> xosa pi>n piojm ponnm

nnos ni2'2K"5' nis naio oyia D ipnainj (7) urnsT DTBO Knnnij p-iBJ
+++++ ++ rpWri nl>D PBK PBK SSXSXNN (8) nn HK n ns*
HJD nt'm roruoDN 12 ^2^t<^ wm fim snnjsi (9) nn^2
(10) Kni>'m xnoih Kn^nn nnu
TRANSLATION
This bowl is designated for the sealing (2) of the house of this
(Dadbeh bar Asmanducht, (3) that from him and his house may remove
the Tormentor (4) and the Curse and the very evil Dreams. Charmed;
fortified and confirmed, (5) corroborated, strengthened and sealed and
guarded are these bowls for the sealing (6) of the house of this Dahbeh
b. A., that they may not lodge together (with them). In the name of
Yahihu (7) NHRBTMW, S, MR'S, MRMR, 'oth Sasbiboth, Astar, Muta.
YSHN'H, Ah, Ah, Ah, Ahah, (8) AAAAAAA, Amen, Amen, Selah,
Hallulia.
Sealed and guarded shall be the house (9) and wife and sons of this
Dadbeh b. A., that there may remove from him and his house the Tor-
mentor and the Curse and evil Dreams. Amen.
COMMENTARY
For a general discussion of the epigraphy and language of this and
the following Syriac bowls (Nos. 31-37), see Introduction, 6. The
crosses in 1. 8 are the same as those which occur in the center "seals" of
these Syriac bowls.
I. '31 JDTO: cf. 8: i, and see to 3: i.
(223)
-2. Dadbeh son of Asmanducht appears also in Nos. \2 and 16. Here
the latter name appears in full Persian form, -ducht.
3. npn = npn: see to 4: 6.
4. JTiTO: see to 4: 6.
5. pb'no: for 'ne.-SDJo pi>n with reference to the four duplicate bowls.
6. uoriKV a play on the Tetragrammaton, with the three primary
vowels; cf. the magical use of the seven vowels in Greek; there at/a
is also found, Paris Pap., 1.

3019 ff.
No. 32 (CBS 16086)
PDYIJSD-' I
K 13 nrn roam nnruKii (2) nrvrn Kn^rir^ KDKS tn
Kin (4) Kimn T3jn Ktny srpen won siia KEa sto^n., (3) xninao njo
(5) Him HTB> pn!>3 i>y trpanm pn^y anai KTHS na
o!>y!n KTanon pn^y ana am TQ-msD'R -ia 'um nnâa n's

w p tcivb'3 H-P mn ninx n u ID nin ninsns nonx nura (6)
pnanai [sn]ND-i ion's prunai KIIDI njnxi (7)
pa'5y p'S>Di Rel'y to n=v jinjnai (8) Haobi xrrî Him [HTB> Htnn]
nrp[a IB] (9) pa [?!>] S.DKI sn^nni' []în
D'n[m] TDKI Kânona [p]mp' i
aB' rinmi
TDK am nn b icwn H'Dip HS-JKI (10) la
(11) n5>o PCK PCK] Ky nrr n'ni n'n'n'n' >
nnno*
Knt3ii>i Hc"a Hobni in n mm nnu -icanî
31 H-)T: (12) -it33n ii

ni
PDK n3n
TRANSLATION
This bowl is designated for the sealing of the house and the wife (2}
and the children of Dinoi bar Ispandarmed, that there remove from him
the Tormentor (3) and evil Dreams.
The bowl I deposit and sink down, awork which has been made (4)
like that which Rab Jesus bar Perahia sat and wrote against them, a
ban-writ against all the Demons and Devils (5) and Satans and Liliths
and Latbe which are in the house of Dinoi b. I. Again : he wrote against
them a ban-writ which is for all time, (6) by the virtue of 'TMDG, Atatot
Atot, within T( ?), Atot Atot the name, a writing within a writing. Through
which (words) were subjected (7) heaven and earth and the mountains and ;
through which the heights were commanded; and through which were
fettered Arts, Demons and Devils and Satans and Liliths and Latbe; (8)
and through which he passed over from this world and climbed above you
(225)
to the height (of heaven) and learned all counter-charms, a ruin to
destruction, and ... to bring you forth (9) from the house of Dinoi b. I.,
and from all that is in his house, I have dismissed you by the ban-writ.
And charmed and sealed and countersealed is it, even as ancient runes fail
not, (10) and (like) ancient men who are not ... Again: charmed and
sealed and countersealed is this ban-writ by the virtue of YHYHYHYHYH,
YHYH, YHYH, A'. Amen, Amen, Selah.
of Dinoi
(11) Sealed and protected are the house and dwelling
b. I.
from the Tormentor and evil Dreams and the Curse. And sealed and pro-
and son] (12) from the Tormentor and

tected be [his wife evil Dreams and
Curse and Vows and Hallela, Amen.
COMMENTARY
Nos. 32 and 33 certain practically identical inscriptions, except that
they are made out in the name of different clients, and that No. 32 has
additional matter at the beginning and the end. This identity is fortunate
for the interpretation of the two bowls, for the lacunae in each one can be
almost wholly supplied from the other. Also No. 35 is made out for the
wife of the client of the present charm. The chirography of all three
bowls is the same, being more cursive than the script of No. 31.
The charms effected in this and the following bowl are attributed to a
certain master magician, Jesus bar Perahia, evidently the Joshua ben
Perahia, who appears in the same capacity in Nos. 8, 9, and 17.
Now Joshua ben Perahia is one of the several Zugoth or Pairs, who handed
down the tradition of the Law from the Great Synagogue and he flourished ;
in the reign of Alexander Jannaeus, in the early part of the first century
B. C. The Mishnaic reference to him is found in Pirke Aboth i :

7, where
the following dictum is attributed to him "Make unto
:
thyself a master, and
possess thyself of an associate, and judge every man on the scale of merit."
Further, an interesting Talmudic tradition concerning the same Joshua
appears in uncensored editions, according to which he fled into Egypt to

escape the cruel persecution instituted by Alexander against the Pharisees,
culminating in the crucifixion of eight hundred of that faction, circa 88
1
B. C. The tradition is of added interest because it connects Joshua with a
certain W whose identity with Jesus of Nazareth is generally recognized."
The passage in Sank. lo;b reads as follows: The rabbis taught: The left hand
should always push away, and the right hand receive favorably. Not like Elisha,
who drove away Gehazi with both hands, nor like Joshua b. P. who drove off Jesus
(in the Munich MS., and in Sota nxijn ie, i. e. Jesus the Nazarene) How
was that? When king Jannaeus killed the rabbis, R. Joshua b. P. and Jesus went
to Alexandria of Egypt. When peace was established, Simeon b. Setah sent a
message him: From Jerusalem the Holy City to thee Alexandria of Egypt, my
to
sister: My husband is lodged in thee, and I sit desolate. He (Joshua) arose, and
came, and lodged at a certain inn, where they paid him great respect. He said:
How fair is this inn (aksania). He (Jesus) said to him, Rabbi, her eyes (as though
by aksania the landlady was meant!) are too bleary. He replied to him: Thou
knave, thou busiest thyself with such stuff! He brought forth four hundred horns
and excommunicated him. He (Jesus) came in his presence many a time, and said,
Receive me he took no notice of him. One day he was reading the Shema, Jesus
;
again presented himself, thinking he would receive him. He made a sign to him
with his hand, he thought that he had utterly rejected him. He went off and erected
a tile and worshipped it. Joshua said to him, Repent. He replied, I have been
taught by thee that every sinner and seducer of the people can find no opportunity
for repentance. And so it was said: Jesus bewitched and seduced and drove off
Israel.
It is of interest that the Jesus of our texts is given a title which be-
came the epithet of the Nazarene Jesus with whom Talmudic tradition
connected him: K'DKSW", 34: 2, 'iricovi; aurfp . Is there in this magical

reference to Jesus b. Perahia a confusion with Jesus Christ?
We find then in these magical bowls an independent tradition con-
cerning an early hero of the Law, who appears as endowed with magic
powers, and who furthermore was able to make the ascent of the soul to
heaven. He was accordingly one of the earliest to attain that spiritual
1
See Schurer, GJV 4
, i, 288.
2
The anecdote is found
in Sanhedrin io7b =
Sota 4/a; cf. Jerusalem Talmud
Hagiga, ii, 2, Sank, vi, 8. Dalman, in Laible's Jesus Christus im Talmud?, Appendix,
p. 8 ff., gives the texts of the first three passages, with critical apparatus, and Strack,
Jesus, die Haretiker u. d. Christen, 1910, 8, gives the texts from Hagiga, and the
Bab. Sanhedrin. Through the kindness of Dr. Julius H. Greenstone, I have also had
access to his rare copy of the Constantinople edition, 1585, of Sanhedrin. Dalman
quotes the Venetian editions of the two Talmuds, and the Jewish Encyclopaedia, s. v.
"Joshua P." cites the Amsterdam and Berlin edition of 1865 for the
b.
passage in
Sota. On
the criticism of the legend concerning Jesus, see Laible, p. 40 ff., and
Strack,
ad loc. The Jerusalem Talmud names Juda b. Tabai in place of Joshua
(they were
contemporaries) and omits mention of Jesus. Cf. Blau, p. 34, for some points of
interpretation. The introduction of Jesus is a sheer anachronism.
privilege, which was the claim of apocalyptists from the author of Enoch
down. See in general Bousset, "Die Himmelreise d. Seele," in Archiv f.
Rel-wissenschaft, iv (1901), 136 f., 229 f. Such a claim is made for
Akiba, who alone of four friends succeeded in penetrating Paradise, Hagiga
I4b (see Bousset, p. 145), and this mystical claim was asserted by the
Kabbalists for Moses and especially for R. Ishmael ;

see full references
in Bousset, p. 151 ff., cf. Graetz, Gesch. v, 231 and Joel, Abcrglaube, ii, 35.
The Talmudic tradition has unfortunately not preserved for us enough of

the mystical side of the early teachers; Akiba could not have been alone
in his mysticism. Joshua was possibly one of the good company of
apocalyptists and our magic tradition may preserve a true reminiscence of
his personality and claims.
2. ri33 :
plural with masc. sing, suffix, as in the texts above and in
Mandaic.
Wi : s. Noldeke, Persische Stndien, 403.
3. Oi xrm trie : see to 9 : i. I may now add the Syriac Ninia, "earthen-
ware figures" (of the gods), occurring in Overbeck, Hphraemi Syri ...
opera, 13, 1.
24. Compare also the Assyrian puru, "bowl," see Zimmern,
Beitrdge, 147, note k, and KAT, 518: but my etymology contravenes that of
Zimmern.
K113J?: so also in No. 33; elsewhere anay,
Kinin : a duplicated form of the pronoun, found in the Syriac.
4. '3 : a preposition appearing in the Rabbinic dialect, not in Syriac.
JW : the spelling represents the older pronunciation, the Biblical JNE",
ovf, the Jacobite Yesu, over against the Nestorian Isii.
KTanDl: Prof. Roland G. Kent, to whom I referred this word, has

published an elaborate study of it in JAOS, 1911, 359. He comes to the
conclusion that it means "a handwritten deterrent," from dost, "hand" -|-
bhira (Sansk.), "terrifying." The word occurs only here and in No. 33.
5. K3t2i3: see to 9: 7.
6. The same magical reference appears in No. 32. For the practice
see the more perfect form in 9: 6.
: a unique spelling (occurring also in the parallel, No. 33, along

with pjn), for the Syriac hennon. It is an elder form and is to be com-
pared with the Rabbinic inrK, see Levias, Grammar, 95.
7. -IOJVK: corresponding to both Syriac and Rabbinic forms.
1DDJVK: from a denominative verb, arising from the root TDK. Payne-
Smith, col. 2181, gives a citation for 1DD, = vinxit catenis vel compedibus,
with which may be compared snuiDDD, actus ligationis, ib. col. 324. Also
cf. ivo, Glossary C.
8. Nân : also found in 37: n and in L,idzbarski, Mand. Amulet, 1.

33
(de Vogue volume).
fOpsxb : for the infinitive, cf. 9: 8.
ps'S = Syriac aikanna; the good Syriac TK appears in the parallel

34: 4. What follows is not perfectly clear. By the "ancient songs" (NTB>
rare in Syriac), are meant charms (i. e. carmina), such as the master Jesus
b. P. once used. But the following clause remains obscure because of the
unintelligible
10. NEON: cf. the Rabbinic WK ,

which Noldeke (Mand. Gram., 182)
understands as enase, not inse. The Syriac rarely uses the plural in the
sense of "men."
No. 33 (CBS 16019)
anai toms 12 yia>" m 3'nn (3) Kin ^ Kimn TSJH *nny (2) x:wi wot snia
nrrna rvKi 830^1 surî (5) KJDDI xrii KTe 1

prt!>3 i>y KIUHDI im^y (4)
;nons DIKO Q^yh xiunm pn^y nna 2in (6) nanjoos 12 nanxii
tirunai KJV^J u to sji^t^] KSB' nins nms [n 13 t- njinx (7)
(9) feTs? HK'nn iDan^ pjnai NDNOT nnn^x pjnai -nt:i N[y-ii tv]nv (8)
in nntm nnu ID IOPEK!' [s.psi] xnibni) xân Kb3'p (10)

Kvtn p3' cnnoi n'-nnfi TDKI to^sno-n pnip^tr n^n^T !>i3 [21 (11)
wn nnnoi n^nn TDK nin nn K!' iDiyn N'tenp XPJNI (12) nna N!J ji'
nfP3 nojn'Ji n^nnnij [n]i>D po POK (13) sy n^n' n^n

1
nTprp
pox NnBiS>i ni>33D to
This inscription is practically contained in No. 32, with a change in the

name of the client, who is the same as the one in the Syriac No. 31 and
Nos. 12, 16.
(230)
No. 34 (CBS 9012)
x'ox WH 5ri ina (2) '2x2 13 trDTin irvm ruva poinni> xoxa xjn fora
1
":! rn:ai rmi nnnjxi nrpai (3) nnjissrei mn TDK xsrpn

12P1 f|im X2^ XC'IO 1-Xl TN .(4) GTIRl TDK '0X2 1
KJ^SÎ njn^> xnbx naae'sn snê sins (5) n'nm TDK c'nm TDK p'3 pninn
K'oc iJ3 D'nm TDK (6) xnsmi N-IID niosa D'nni I^DK pnhosi) pym
^wac (7) Di'2 pc'p KJip'isai J'TDK xnôai xbrDi xaaia jnnm
n^KT Knitfu nbia so-nm NTDK n
Jni xiav !>wn:n x^no ^x^ni K^
nrjpi nT3i xnj3i liJ3i nnn:x nn'33 (8) 'xo 12 it'onin nnâi mjan n^
po'nn n3T (9) TH nn xsfe tio^tjn nnpr^yni i:t 12 pntcn nonna mn

p3'nm X3i xcnm xe^pn xns 00312x1 H^'KI xcnn3 KJO'nm
xanm nsip is njo X30^1 X'DD xip'j?i (10) x-w ^31 xyixi xôtr
(11) mox2 ionx tntri DÎ IPBT ^31 pi^yj xb x^>yoi xnop 5>yi
nn'2 iDjnî c^nnn^j ni'D pox pox xyixi x^tr xiB'ai' xmy wo
xn^m xn^33D n:o nrni 'DXO 13 (12) it'omn "irp!:T mjsi nj'jpi ,1331 nnnjxi
D'nnrrni xnu'SD'Di xaim xnoim Xj'n xn^33Di Senm XIT:I
x&nm X-ITJI xntiibi xc"3 xo^m xr6332 ID (13) xnno na m

rii> 3npn xi>i nî3i PITQ xn^D32i xnnctfoi xn^î xn^33
pox xiriD n3 n3 <nna xnna na nnn^n xî (14)
TRANSLATION
This bowl is designated for the sealing of the house of Mihr-hormizd
bar Marrii (2) by power of the virtue of Jesus the healer, by the virtue
of my mighty relative. Charmed is the dwelling, and the abode (3) and
the house and the wife and the sons and the daughters of Mihr-hormizd, who
is b. M.
surnamed charmed and sealed (4) even as Moses commanded
;
theRed Sea and they (the waters) stood up like a wall on both sides.
Charmed and sealed, charmed and sealed, (5) by this word which God
(231)
laid upon the earth and the trees which . . . their tops ;
charmed and sealed
with the seal of the mountains and heights; (6) charmed and sealed (with
the spell which is) in the heavens and the earth, the sun and the moon,
the stars and (zodiacal) and by the word they are charmed and
signs,
remain in ward. In the name of (7) Michael the healer and Rofiel the
reliever, and Gabriel the servant of the Lord.

Charmed and sealed is all evil that is body of Mihr-hormizd b.
in the
M. (8) and in his house (and) his wife and his sons and his daughters
and his cattle and his property and in all his dwelling, by the signet of
Arion son of Zand and by the seal of King Solomon son of David, (9) -by
which were sealed the Oppressors and the Latbe. And we have sealed
with the seal of El Saddai and Abraxas the mighty lord, and the great
seal with which were sealed heaven and earth and all Demons (10) and
foul Knots and Latbe, which contend against him. And a seal is this
against Harm and Constraint (?), that they shall not at all enter in. And
every Dantkar and Sait and Sara are charmed by the spell of (n) fire and
the enchainment of water until the dissolution of heaven and earth. Amen,
Amen, Selah. Sealed and guarded be the house and wife and sons and
property and body of Mihr-hormizd (12) b. M., and depart from him the
Injurer and evil Dreams and the Curse and the Vow and Arts and the
Tormentor and Damages and Losses and Failures and Poverty.
And sealed and protected be Bahroi bath Bath-Sahde from the
Tormentor and evil Dreams and the Curse and the Vow and Arts and
Practices. And charmed be the Tormentor and Lilith and Ban-spirit, who
thwarts her in her hand and foot, and may it not approach nor afflict this
Bahroi b. B.
COMMENTARY
The text is of the same order as those immediately preceding. At the
end the charm is operated for a woman (with a Christian name), presum-
ably the wife of the chief client of the text.
I. twin: the reading is certain, and the word is parallel to xnonn
in the previous inscriptions, but the formation is unique, if it be not an
error; 'Oinn would be a Pael inf.
A Hormizd son of Mama(i) appears in No. 15.

is the same as Mitr-oharmazde, or Mihrhormuz, the name

of the murderer of Chosroes II; see Justi, p. 216.
2. SODS: here applied to the sorcerer, but otherwise of God, e. g. 3: i,
or angels, e. g. Michael, 1.
7. See introduction to notes on No. 32.
"jns (evidently so written) I take to be for 'rnN, "my cousin." The

magical tradition was handed down in the sorcerer's family, cf. 8: n.
KnuaB'O = s3K>o, but of peculiar formation.
4. SE>io: a point over N, also in the same name in 35: 6 diacritical
for e?
The charm is the effective one used by Moses at the Red Sea, cf. Ex.
14 : 22. See p. 64 for the magical use of such episodes. But the plural
lOp is a reminiscence of Josh. 3 :
16, and indicates conflation of the two
narratives. J'D'J pmin \o appears to be a confusion for [irvD'O inn JD. "nn
is Palmyrene and Rabbinic, not Edessene, but is found in neo-Syriac,
Noldeke, Mand. Gram., 153.
5. n33E>K: of laying a spell; the same verb for laying a ghost, 16: n.
The Afel is a hebraism. Compare Is. g: 7 : "a word Yahwe has sent in
Jacob, and it has fallen in Israel" ; i. e. the magical word itself is potent.
'31 tVs: the reference of the noun is obscure as

meaning is also the
of the following verb. There may be a reference some myth concerning to
ancient "big" trees; cf. Isaia's denunciation of "everything high and lifted
up," 2: 5 ff., and especially his woe upon the cedars of Lebanon and the
Jtran 'Ji!>K ,
v. 13. Then v. 14 is parallel to the Nnscni X11D of 1. 5. The
following relative clause is almost unintelligible. The root jm is found
only in Arabic, = "withhold, refuse." The next word I identify with the
Biblical
TDK, 17: 6 (possibly, with some critics, also
Is. in Gen. 49: 21).
The old tree-myth may have told how the trees flaunted their high tops
against the gods. The obscurity of the passage may be clue to corruption
of the form of the legend. The '
of pirnox appears to be used as one of
the Seyame points.
6. PTDS: n. b. position of the points.
xnpiaa a reference : to the myth of the restraint of the celestial powers ;
see the discussion on 4: 5, and cf. Is. 24: 21.

7. nvrtO: a unique epithet for Raphael. It is a pau'el formation from
K?~I, and, agreeably to the etymology of Raphael and parallel to the epithet
applied to Gabriel, the participle is used in the sense "to relieve," sc. the
sick. Cf. Baba Bathra 16 b, STXp ^TK NDV ^TK; "when the day is high,
the sick man is relieved." In the Syriac the Pael came to be used in the
sense of "saving," see Payne-Smith, col. 903.
'XT iTDj? b'waJ : Gabriel is especially the messenger of Deity ;

cf. Luke
i, and Rev. 19: 10, where the angel who calls himself oiwwaof with the
apocalyptist may be Gabriel.
8. FITS: Mandaic form. Several phylacteries for cattle are given in

Pradel's collection of Graeco-Italian charms ;
e. g. p. 18 and references,
pp. 125, 127. An exorcism against the "seven accursed brothers" (the
Babylonian Seven) who attack and devour the blood of the cattle, is given
in Gollancz's Syriac charms, p. 87. According to the Babylonian magic the

Seven Spirits "smite both oxen and sheep" (Thompson, Sem. Magic, i, 33).
The mediaeval belief in the 'hexing' of cattle still flourishes among the
Pennsylvania Germans.
13T 13 Ji'iX : this sorcerer's name appears also in No. 19: 13, 17, and
the two passages help mutually to identify the words.
9. KBCrjf: a new species of demons, "the oppressors," ppl. of a common

Syriac root.
10. Knp'j? (or 'B ?) :
"Knots," i. e. of magical power. The word cor-
responds to the Arabic 'ukdat.

N'DD: '
has usurped the radical ;
cf. Noldeke, Syr. Gram., 33 b.
:
Etpa. of KTJ?, probably metaplastic for Tty .
: for the prosthetic vowel see Noldeke, Syr. Gram., 51, Mand.
Gram., 24 (n. b. the equivalence of '3^ and 'p Mandaic). The
by, as in
word may mean ugliness or some more specific malady. Cf. the charms
in the Greek magical papyri for obtaining good looks.
The parallel xnop must also mean some kind of malady, and may be
identified with the Assyrian kamtu, "misery" ( Muss-Arnolt, Diet. 366),
which is to be connected with the Hebrew and Aramaic root tsop,
"compress" (with dissimilation of the dental) ; probably some form of

contortion.
'
the first word is evidently an absolute infinitive from >y,
plus a (= me"ela me' la, cf. the noun ma'lu). For this formation with
final a, Noldeke offers a Mandaic instance, Mand. Gram., 250, last line,
KOp'D. In the form tl!vy3 (if

'
is to be read) doubling of the second radical
appears ;
cf. the Mandaic form pyvn, cited by Noldeke, ibid., 249, ad infra.
snB>l B'tri npm bai : all three words are obscure. The second may be
the tre>of the Kre to Is. 28: 15,
= Bit?, "scourge." The third may be the
Rabbinic K1K>, "prince, demon"; or the Hebrew serah (also Aramaic)
"chain, necklace," cf. the magical snp:y. But diseases are apparently in-
tended (cf. )nyDK above), and we may identify tre> with the Syriac Saita,
"eye-tumor" (Payne-Smith, col. 4094), and Kit? with the Syriac ne>
(ib., 4316), "diarrhoea." TpDT may then be understood aas a formation

from "ip3, "pierce," of taf'al form, tankar tamkar (cf. Delitzsch, Ass.
Gram., 59), = damkar. With the root meaning of perforation, cancer

or the like may be referred to. The absolute forms are used, as proper
names.
11. K'O jbtTVSl tni3 TIDK: fire and water are potent over demons. J^tTC'
is a collective form in -an. Cf. the catenis igneis in Wiinsch, Ant.
Fluchtafeln, no. 7.
'31 NiB'D^ sons?: the demons are to be bound till the end of the present
aeon; then will begin a new order, which will include the final destruction
of their power; cf. 2 Pet. 3: 12: ovpavol wfjovfievoi farfHjaovrat; also Enoch.
12. Wt :
"loss"; see Jastrow, p. 393, Payne-Smith, col. 1118. For the
personification of all kinds of losses, see p. 94.
Tim: hypocoristicon of Bahram? See Noldeke, Pers. Stud., 387 ff.,
Justi, 361 ff.
Kino m: "Daughter-of-the-Martyrs," a Christian name, cf. Bar-S., in

Asseman, Bibl. Or., ii, 403 (Payne-Smith, col. 2536), a bishop of Nineve.
Cf. the proper names, "Son-of-Carpenters," "Son-of-Ironsmiths," ib. 591,
596.
13. '31 Nnnoe>O: epithets of the Lilith, who is also the Witch, who can
"bind" the limbs of her victim ;
see No. 42 and p. 78. Superior points for
the feminine suffix are used here as also in No. 35.
14. iBirn :
switchings by demons are a common theme of magic, see
i: 10; compare the Christian hagiological legends.
No. 35 (CBS 16097)
m (3) naiTsm rhjsni ny:p-n rm-ii rural (2) Kmaji xnonni' KDX3 sun
oi xîaxni SO'DIDI (4) KJCDI KIH[I] xLae* KTB> jo
b'WD nDi mx mx <tnx (5) DIB>D XBOK ^m Kno^xi xnnpi

pjxi xnintMD^ scno cy iipsn'K JUKI (6) i^s^nni
snt3ii> 5>a IDT fc^mo NT^ X'JD Kin i>3 to ^noia (7) na
t<na .
p 5>n Iti]:^!
. . . 3 . . i Kiansni H^hi (8) S]nan XB>JK
IK iN.K'KJ K'opjnsnn HN^D K3 . .

p . .
(9) ^snn ^xnon n
nb ruionnji (10) runew IIJNT sininsi Naxbo pi'n nit^n TCK I^N
nn mwKa iDjn'm D'nnn'n JD DbvL^] Hobv^ ^21 â p 'now m
n^î ni>33s non^m K-ITJI sncibi KK"a K^m Kn3>: (11) JD
nnu najn^ni '13013 nn (12) non'K2> n^ nnpn K!JI n^-iai riT
PDK mji Kntsil'i KB3 K^ni KH^DDD jo TomJSD^K 12 'um

TRANSLATION
Appointed is this bowl for the sealing and guarding (2) of
the house and sons and property and body of Maiducht (3) bath
Kumboi, that she may be guarded from Demons, Plagues and Devils
and Satans (4) and Seducers and Diaboli, and from any Vows
and Invocations and Rites of mankind; in the name of (5) arsi,
ardi and man; Michael and Nuriel and Saltiel and Mantariel and
Hithmiel. (6) And they were commissioned along with Moses to
wardship, and
they will guard (7) this Maiducht b. K. from all
and affrighting Demons, and from every Curse and Vow of

hostile Devils
mankind, of men (8) and of women, and of Idol-spirits who (are known)
and who are not (known) by name. And in the name of ., Hamariel . .
and Sariel (9) ..... of Yah-Adon-ICamya ; naya, 6,6! Commanded,

commanded is it in the name of these angels and letters which will guard
(10) and seal this Maiducht b. K. from everything evil, for the ages
(236)
forever, Amen. Sealed and guarded is Maiducht b. K. from ( 1 1 ) the

Tormentor and evil Dreams and the Curse and the Vow; and charmed
the Tormentor and Lilithand Ban-spirit who thwarts her in her hand and
foot; and may it not approach Maiducht (12) b. K.
And guarded be the house and wife and son and property of Dinoi
son of Ispandarmed from the Tormentor and evil Dreams and the Curse
and the Vow. Amen.
COMMENTARY
Largely a replica of No. 34. It is made out for the wife of the client
of No. 33, who is himself given a little space at the end.
1. smt33(b) : noun of intensive formation; cf. the charm cif Qpovpqatv,
Reitzenstein, Poim. 292.
2. rDWNO: for the the first element Mai see Justi, p. 187. The name
also appears in the unpublished No. 16093.
3. '13D13 : cf. Kuâwf, Kv/3o(, Kop,3aQif , Justi, p. 165.
4. NO'OID: (a plural-point is not visible) a peculiar formation, evidently

to be connected with the theme DID, KDD, "go astray" hence "seducing
spirits," corresponding to the words before and after. The form may be
explained as a Pi'lel participle, with rejection of prefix. Cf. 2 Ki, 22:
19 ff., and the Trvevftaaiv Tr^.dvoif Kal SiSaaKahiau; Saipoviuv of I Tin. 4. I.
n!n3irn: some of the characters are uncertain, but the word is suf-
ficiently clear. It appears in Syriac only (in the singular in -6s) in the
Arabic lexicons; see Payne-Smith, col. 868.
ttnnp: evidently the same as the common simp. Notice the distinction
made here between diabolic arts and human machinations.
5. For the assonance, see p. 61. Letters and angels are practically
the same; see p. 99. Of these angels, Nuriel is one of the archangels (also
Uriel), Mantariel and Hithmiel are unique, Saltiel is listed by Schwab as
a form of Saltiel. These were Moses' guardian angels, and so can be

effective for the present client.
No. 36 (CBS 2933)
rna xni'itop Tn (2) m . . -psi-ins >... [D]K3 tun jorp . . .
-a vntj> toE'D] iirbw i^y B"DB> (3) sno . . . 'mp ID "OPI PIE Pia
ann toi sntjâ Kirn 5>y n^y b'i&n Kb'n ^ arv (4) r-ni nraa . . .m ^
jv:n2o snpnoi jinnno'si xjm (5) Spoin KÔPT unipun hb
n^'i tinnno'K^ xja ji'n^T (6) KDN^D j^m prrmp ID pis
^n] (7) 'onp ID Pia nt5"a Nnn ^PEK nm ^ an NOBH 1
i 'KWR KHIPJ (IK . . . 5>i3Ki x^n n'al> 5"tKi ND^DJ sonn KJH to
ni>D PDN pc[] (8)
TRANSLATION
. . .
designated is this bowl . . . turned away ... (2) of that Murderess,
daughter of Murderess. Go away, go away, and depart from before . . .
The lord (3) Sames (the Sun) has charged me against thee, Sin (the
Moon) has sent me, Bel has commanded me, Nannai has said to me, and
..... and Nirig (Nergal) (4) has given me power to go against the evil
spirit, against Dodib, whom they call the Strangler, who kills the young
(5) in the womb of their mothers, and they are called "Slayer," and their
fathers "Destroyer." Go from the presence of these holy angels (6) that
sons may come to birth to their mothers and little children to their fathers.
Because he has given me a name by which I shall drive thee forth, Evil
Spirit. Go from the presence of (7) [these angels] and depart from this
engraved seal, and go to the bridal chamber and eat. moreover drink . .
;
a libation and [depart from daughter of ]-izduch and her .... (8)
. . . . . .
Amen, Amen, Selah.
COMMENTARY
This inscription has a twofold interest. Its magic purpose is the
insurance of a bride against the goblin which would destroy her powers oi
motherhood ; the evil spirit is invited to go to the bridal chamber and there
(238)
partake of a certain food and drink, which it is to be presumed, would in
some way incapacitate his powers; the text is badly obscured, but enough
survives to recall the book of Tobit and the charm Raphael performed
against the demon which haunted the chamber of Tobias's bride. Magic is
full of this lilith witch who destroys love; for an early instance, cf. the
Afo/M-series, iii, i ff . : "The witch who robs the love of the
enamored man, ... of the enamored maid.Looking at her he feels her

lascivious charm. She looks on the man and takes away his love ;
she looks
on the maid and takes away her love." Cf. Nos. 13, 28.
The other feature of interest is that the charm is given as though from
the old pagan deities, the lord Sames, Sin, Bel, Nannai, and Nirig, the an-
cient Nergal. All these except Nannai survived as evil spirits, the spirits
of the seven planets in the Mandaic

religion (see Norberg, Onom., s. vv.),
but the present charm confesses their benevolent power and is also without
any Mandaic trace. (This more antique aspect of these deities appears in
the early Mandaic amulet published by Lidzbarski, in the de Vogue volume,
where, 1.
247 ff., "Samis, Bel, Nirig and Kewan have strengthened him.")
It is a relic of the religion which survived to a comparatively late date in
Harran. The charm is given in the form of an oracle from these deities
according to ancient magical use ;
see p. 100. For these Syrian deities see
the list given by Jacob of Sarug, edited by Martin, ZDMG, xxix, 110131,
and in general for the material Chwolson, d. Ssabier u. d. Ssabismus (1856).
For the use made by the Harranian pagans of "magic, conjurations, knots,
figures, amulets," etc., see Chwolson's extract from the Fihrist, ibid., ii,
21 ; for their use of oracles, p. 19.
1. TanriN: n for n, see 6.
2. For the demon's artificial names, see p. 77.
2 f. rw nno: in the Mandaic '3HK is the epithet of the Sun, e. g. Ginza

r., p. 23, 1.
15, ed. Peterman; for C"OB>, cf. Mandaic 'i^DNB>.
Ki'D: 3 is more likely than i, and we obtain a form of Sin in the Syriac.
The Mandaic has both J'D and NTD.
'3: a dialectic form of b'3 (Mandaic). For analogies in neo- Punic
names ('3, TD, 3), see Lidzbarski, Handbuch, 289; CIS, Inscr. phoen.,
no. 869; and in Syriac the deity Beducht (Bel's or Beltis's, daughter), see
discussion in G. Hoffmann, Ausziige aus syrischen Akten persischer

Martyrer (Leipzig, 1880), 151 ff.
'X33 : the ancient Babylonian goddess Nanna (see Jastrow, Religion

Babyloniens u. Assyriens i, 76 ff., 252, 266), daughter of Sin. See at length
for the later character of this deity G. Hoffmann, Auszuge, 130 ff., 151 ff.
(for later literature, Roscher's Lexicon, s. v. "Nana"). She combined both
Venus- and Diana-like characteristics, and thus appears on coins with a
crescent on her head (ibid., 152). This lunar characteristic doubtless ex-
plains the gender of the deity in our text, where as the verb shows, he is
masculine. In his history the moon god has vacillated between the two
genders, and while in later religion the moon's character has generally been
denned as female, nevertheless in the Harranian religion the moon was
androgynous; see the excursus by Chwolson in his Ssabier, i, 399 ff.
(Hence the Latin writers express this Mesopotamian deity by Lunus.) It
may be noticed that in the reference to Antiochos Epiphanes' raid upon the
temple of Novomc in 2 Mac. i :

13, 15, there is found in the Alexandrine
Codex the masculine variant Nava<ov.
4. Tin : the name is obscure, probably equivalent to srano, 37: 10,
q. v.
KJTpun: the normal feminine .of this formation, as against xr6iop. The
same evil spirit, xnpun XDK, "Strangling Mother" (of babes) appears twice
in Gollancz's Syriac charms, pp. 81, 83 (in Actes of the nth Congr. of
Orientalists, sect. 4). And the like epithet is found in the Greek amulet
published by Reitzenstein, Poimandres, 298, for Baskania, the Lilith-witch,

who is charged with the same murderous functions :
opu'û a?, trpayyaUa -
AiijUopÊ, i'i eKtpxofiivii eirt ra fUKpa vatSia, jjrtf i%ei; X e 'P a oiSripav Kal aiipeif ra Traiiia icai
tMvTUf avra Kal Ttfavruoiv. And there follow immediately "the names of the holy
angels," just as these are referred to in 1. See notes on No. 42. With
5.
"L-rpayyakia cf. the demoniac maladies ^myaUuv and umSowiKTpia cited by

Roscher, Ephialtes, 55, yQ.
jtpijvr
= Kpvn 37: 10, kfPVi 18: 6, with assimilation of the dental to p.
01 K'ipnoi : Mandaic form of the fern. pi. The best interpretation of the
line is that the mischief wrought to the embryo was charged to the parents
who so gained the ill- fame of infanticfdes. Cf. Ginza ii, 98 (ed. Norberg) :
"hence have arisen the abortive ones who make abortions and destroy the
foetus." The epithets are in the singular, being used distributively.
5 . |Ol6e p^ n : i- e - the deities mentioned above ;

see above pp. 97, 99.
6. fvru: "come to the birth." Cf. Rabbinic Nn"n, "midwife," and the
Syriac Afel used of the function of midwives, e. g. Peshitto to Ex. i : 16.
arv KOCH: the antecedent is uncertain ; probably the charm has been ab-
breviated.
7. KS'OJ: for NB^J ? Cf. n: 8.
xW>n rvaS ^tx the : -n <a is the common Syriac term for the marriage
chamber, or the nuptials in general. The imperative is apparently addressed
like the preceding imperative to the demon who is bidden to go, if she dare,
to the wedding, and there partake of the magic foods prepared against her.
: the Syriac n'kaya, "libation."
: the spelling represents the Syriac fern. impr.
'31 "HIP . . . . :
probably a Persian feminine name in -duch, the bride's
name to be filled out here. The following word is obscure, the missing rad-
ical may be b.
No. 37 (CBS 2943)
nrm[i rm] nnrux nnsipow nn[<3i] (2) sio-nfr sniD]}6 NDNS wn IE [to]
... (4) nm3 Q[']n[n] . . .

[n]3 ^nsti> ni> pi mi niri['sn inai] (3) ...
KJK pin srr3T stx . . .

(5) KJ?[-IN ni] pap K[']D ni K^DC- n KH^XT nnô
5>jn nnansn (6) ... [^yi xn^Jao i>yi itenn S
xns'pn xnî' 5>ia i>yi . . .

(7) [N]T>K' bia bsn KnSno's ^>yi K^DIH
pnx NMn xaxô ''INI 1> . . .

(8) . . . ao nnx ^3POT K^MHO pa!) . . .
KVaty NcJn'BT ni^y svi ... (9) ni> p^Dpi pb'p ftionp scanni K
Kin pnmi .3. . .
(10) . . . DI xnn Kpnôi Nntr i"
. . . B>3i p5nN b . . . sobtJ' Nipmo Kji Kin sin!'. ni3N tnprpo
. . .3 sat K!>B> SIITDI snap 1 : smno's joi N-I3H xnbs jo so^ . .

.(11)
TRANSLATION
Designated is this bowl for the [salvation and] healing (2) of the house
and threshold, the wife, [the sons and] daughters, the cattle, (3) [and all
that] is his, and whatsoever shall belong to Zaroi son of ... (4) con- . . .
firmed by the virtue of the word of God, the Mystery of heaven and the
Mystery of the assembled waters and the Mystery of earth, (5) ... of this
house I will enjoin all that is in it, Arts and the Tormentor ( ?) (6) . . .
[and the Image-spirits] of idolatry, and all the Legions and the Amulet-
spirits and the Ishtars and all the Demons . . .

(7) . . . and all mighty Liliths.
A word ... I declare unto you, which receiving . . . the mysteries of
Angels wrath coming against him and with sabres and sword standing
in
before him and ready to kill him. (9) ... against the word heard (?).
He sits in and quaffing,
the house, eating and devouring, drinking (10) . . .
[a slayer of ?] children is he, and Master named ..... is he, and Jinn ( ?) ;
named. Peace your father ... ( 1 1 ) ... Peace from the male Gods and
. . .
from the female Ishtars. And victorious peace is set in . . .

,
and destruction
is set in the fire . . .
(242)
COMMENTARY
A badly mutilated bowl with much of the inscription illegible. It is of
pagan origin ;
in the name of God the Mystery of heaven, water and earth,
it concludes with a pax vobiscum from the gods. The expression "victorious
peace," 1. II, recalls the standing Mandaic doxology, "Life is victorious," and
the threefold division of the universe may be from the same source. The
charm is against a murderous house spirit and is in part parallel to No. 36;
here the demon is masculine and is represented as carousing upon the blood
of his victims. The quarterings of the circle or seal in the center contain
letters of the Tetragrammaton apparently n\
I . K3DV1 : a Persian word noted by the native Syriac lexicographers,
and neo-Syriac; also in Pognon B. See Noldeke, Syr. Gram., 127.
3. ''lit : cf. Zaroes, name of a Magian, and Zaroi, in Firdausi;the
present spelling substantiates Zar- against other readings ; see Justi, p. 383.
4. srox: name of the Light-King in the later Mandaic religion; see

Brandt, Mand. Rel., 47. For his following epithet as the Mystery of heaven
and earth, cf. "the Great Mystery," who is the helper of Hibil-Ziwa in his
descent to hell, Ginza r., p. 140, ed. Petermann see Brandt, Mand. Schr.,
; 143.
For the }'3p K'D cf. Gen. i : 10. Other "gods" are named below.
7. 01 KOSJJVD: resumes IB'S, 1.

5.
8. SON^D VKi: either in appositional sense, KtK"i used like SOD'S, see p.
p. 86, or 'i refers to the magical rites conjuring the angels who are called
upon against the evil spirit.
filb'v : the Rabbinic-Mandaic preposition of plur. form, 'elawe, but

with suffix attached as to a singular form; cf. CU3, "his sons."
9. Nj?OE> : for Ky'OE>: the incantation heard? The following ppls. repre-
sent the carousing of the demon over the flesh and blood of his victims.
These realistic descriptions were in themselves regarded as prophylactic.

T3D appears to be denominative verb from a noun in 'O ,
formed to rhyme
with ôx.
10. wano = Tin, a perversion, in 36: 4. The word corresponds to
the actual Syriac NJ3HD tabescere faciens, Payne-Smith, col. 831.
s:.J: probably NJ'J, jinn, see p. 80.
J1313K : Mandaic "your father."

No. 38 (CBS 2941)
(3) nriK;ai ruai njs'jî rbym mn (2) nrra rtotoi tnt TDJ?
TVPDV nntmi -331 rrmn XIN-IÎ 'tn HE (4) snvirrn nnun xnsoxi
ea Knsa-ntr (6) pn'B-i Kcn^ni pnwviB' pnîai nx:x xn'W 'KJK' (5)
X'nbsn (7) pnpKEl p'STK'2 srsi'C (erasure rvW) 'Njwan nmpsi

^3T KSN^D 'sniyai (8) Kr:nn3i xns'pni snrnj;
(9) Kna^nsji ':[nEi] xmajn N'ni'x pnîa
;[oi] (i/V) sn'UTn pi sn^nj'n n:a x'uisni s'lnscn xaixoi ;vxijs jo
i
iins:2 fOl JVN32 }O1 |V[Slt] (10) ;
(11) . . . p'sm . . -INT trrm sonny

jvsnaa arisen snsin pn^n [K']TDJ? ISHK
~a saiKDT mrb s^mn sanssoi xs'Di SB^nDi sb'Jii NTD (12)
ns xn^nj^m mrb KTinsi (13) . . xrrnrrn n:a s'uisnni

ni snnsn smo x-tst
(14) pn]
p^xay 'nn [ns snjinj
1
-!'! n'nrn im
Exterior
(15)
TRANSLATION
Charmed, armed and equipped are the house, (2) the dwelling and
mansion and barn, and the sons and daughters, (3) and the cattle and house-
hold vessels of Hinduitha (4) bath Dodai and (of) Marada, even her
husband and her sons and daughters.
Charmed art thou, (5) Lilith Yannai, and all thy Broods, even the three
hundred and sixty (6) Broods, by the word and command of the angel
Negoznai, by the mysteries and ordinance (7) of the living God, in the name
(244)
of the virtue of strong and mighty Deity, and by the seal (8) of the angel
Be'odai, whose word none transgresses.

Charmed Gods and Temple-spirits and Shrine-spirits and
are all the
Idol-spirits (9) and Ishtars from the body of Marabba and Zadoye and
Dazaunoye sons of Hinduitha, and from Hinduitha and from her house and
her bed and from (10) their [wives] and their sons and their daughters
and their cattle.
Charmed and confined and restrained and hobbled is the mighty Istar
(il) and the three hundred and sixty Broods, which I have dismissed
from her one after the other.
Charmed are all the Amulet-spirits that dwell in the houses of men and
waste them; (12) charmed and hobbled and suppressed and covered and
squeezed under the foot of Marabba bar Hinduitha and under the foot of
Zadoye and Dazaunoye sons of Hinduitha, (13) and under the foot of
Hinduitha b. D. And life, abundance, health and arming and sealing and
protection be to their body, and their wives and their sons and their daugh-
ters and their cattle ( 14) and the people of their houses, both those entering
and departing with Marabba and Zadoye and Dazaunoye sons of Hinduitha,
and with Hinduitha b. D. their mother, and her daughters.
Exterior
(15) Holy (?)
COMMENTARY
For the language and script of this and the following Mandaic bowls,
see 7.
A charm executed in behalf of a certain woman and her husband. The

sons with their families are included by name. The charm is particularly
addressed against a specified lilith, with whom "the mighty Istar" who is
named later, may be identical.
"House, dwelling," etc. these four terms occur in Lidzb. 4 and 5.

i . :
The hyn (which is found in the Mandaic literature in the original meaning)
is here reduced from the sense of "temple, palace," as in Babylonian, to that
of a private mansion. The word also appears in Hyvernat, 1.
15. In 40: 4,
XJX'ra is the cattle-barn ;

in general perhaps "outbuilding."
2. rua for the plur. w. suffix, see Noldeke, Mand. Gram., 144.
3. tcntwn: "cattle"; it occurs in the sense of "wild beast," in 39: 6;
singular Nnvn.
KriKJK: the singular would be the equivalent of the Assyrian anu,

"vessel," = Heb. 'JX and Arabic ina"". The word is otherwise unknown in
Aramaic, having been replaced by the derivative man. In the Talmud vessels
are favorite abodes of the demons. One is tempted to regard the word as
a plural of NJJf, "sheep," but for the following "of the house."
xrmrn: i. e. "Indian woman"; cf. run, n3Ti, 24: i; 40: 16.
4. <snn=nn, Nos. 15, 21. nsoo= mar, "lord" + Adda; a form of
Hadad; or the first element may be the deity Mar, Bir, etc. (see Clay.
Amurru, 95), so that the name is equivalent to the ancient Damascene name
Tima (as in Pognon's Zakar inscription), the Biblical Benhadad. With
inexact construction, M. is the husband. For i . . . i = "both, and," cf.
1.
14.
6. WTUJ : so the probable reading. Notice from the erasure that
"lilith" and "angel" are interchangeable titles for this being. Cf. the Lilith
'wm , 40: 17.
pnpNS: of same root as smpa, with assimilation of l with n; see
Noldeke, p. 44. The original formation is that of the Syriac noun pakadta.
8. 'Kiijn: a corruption of 5wray? For sonny and trans see p. 72 f.
The second word is supplied from 40 :

4.
9. toiKO: 1.
14 K2K1KD, in 1. 12 with the second N caretted; an old theo-
phorous name = 3N + i (or K31 + no ?)
SWNT : Persian Zadoe, see Justi, p. 378, quoting a name of the fifth
century.
K'UlNn : Persian name of a Syrian monk of the seventh century, ibid.
82.
10. NOHD: ODD (see Noldeke, 45) the verb is found in

original root ;
the bowls of Pognon and Lidzbarski, and defines the word as used in the
Mandaic literature, thus relieving Noldeke's doubt. Cf. a like series of
passive ppls. at end of Lidzb. 4.
: the reading is almost certain, but I cannot identify the root;

probably an error for ND1KDD, as in 40: 21.
xWi: a denominative from hit, = Rabbinic în . cf. the Arabic
ragala, "strike, tie (a sheep) on the foot." The word occurs in Lidzb. 4.
1 1 .
n^p'ne
1
: the passage is identical with
40 22, except for the latter's
:
reading, HTp'aE', "which I have dismissed from him" the present text is to
;
be so interpreted. For the form see Noldeke, 170.
|WT*mrwiB = 40: 23. For the fem. pi. in K, see ibid., 162.
12. ss'D = S3TID, cf. ibid. 63; the Pael in 7: 17.
XJDKO : I can suggest only the root jcy, found in the Rabbinic ptjy,
"olive-press"; but according to Noldeke, 45, y is persistent in Mandaic.

K'WlKPm : error by dittography for 'Pi .
13. K'tNt: the Assyrian zasu, abundance", Muss-Arnolt, Ass. Hwb.

i, 277, and identical with the Targumic NtNt, "foliage," Targum Job 14: 9.
An archangel Zaziel appears in a papyrus published by Wessely, xlii, 65,
1.42.
KDNonn : for Knosnn .
14. JWNP : with change of construction from the preposition ^5? ; cf.
Noldeke, 222. For omission of relative after rm see p. 39.
15. (Exterior) lp is sure, perhaps EH]?.

No. 39 (CBS 9005)
(3) . . .ai nînn (2) wniMi Kntsnn[i ]nnn

xnoa wino K<VDV (4) ntn n[a no]yn Kor
toe>[toin] WDM win K'TDV sososn snsi'B'iB'a (5)
(7) WJND wJNvm jwa srtj'JK [jwi]n x'Toy KnKB'R'iin snuapu (6)
inn (8) xn'pi wnenDi KtJni N'a-ini troi/ajKn K'jNan istm weâ N'rxii
vn^ ? 1
tnioy xnsn ns K'OTn [n]Dv[T K]Dn-i3T HJONSI nbw jo K"rn
JNTDJ? nnxns na snsni :n.3 nbxôsTOT sn^"^ KTDJ? Kmp.on (9) nbs'oxTDT
N'Dsn K'JNitnsi '!"!> K'oirn sbs'[ox]nT ^jn nwD (10) xriKisn pni'io
KHIDN Din ... [3]5>D tei> j[io]'î (11) n[pT']3 'D'nm xn'o
na [woTn n]Dj?i (12) [xD"i]-m nS'Kmoi'i njosni' nVinn Knonm
TRANSLATION
Health and arming and sealing and protection (2) be for . . . and the
body and soul (3) and the unborn child and womb of Bardesa whose
mother is the daughter of Dade. (4) Charmed are the Sorcery-spirits in
stocks of iron; charmed the Lilith (5) in chains of lead; charmed the
empoisoning male Devils and charmed the empoisoning female Liliths ;
(6) charmed [the arts of?] evil men and hostile Beasts, (7) and evil
Mysteries and the (magic) Circle of malignant Masters and Sages and
Doctors, and the melting of Wax figures (8) of him who is alive: from the
unborn child and womb of Bardesa whose mother is Terme b. D.
Charmed the Lilith that appears to her (9) in . . .
;
charmed the Lilith
that appears to her in [shape?] of Tata her sister's daughter; charmed all
the defiling Ghosts (10) that have entered, which appear to her in Dreams
of night and in Visions of day; charmed and sealed with the seal of (n)
King Solomon.
Again: Health and arming and sealing be for the womb and the
parturition of Bardesa (12) whose mother is Terme b. D.
(248)
COMMENTARY
A charm for a pregnant woman. I may compare the mortuary incan-
tation published by me in JAOS, 1911, 272, no. which includes prayers

I,
for the unborn child, tby, of the petitioner. From 1. 4 the present charm
is very similar to that in Pognon A.
2. JOINT: so in Pognon B, in Lidzb. 5, jnKt; a feminine form in -e, cf.
N'DTn, 1. 8 (the mother's name, overlooked here). Cf. ntKl, 12: 2.
4. Pognon A. In the Mandaic appear the snnKD, "sorcer-

NnriD: also
ers," Norberg, Onom., no. For the meaning cf. Ass. sdhiru; in this sense
the root is not otherwise found in Rabbinic and Syriac.
'& NHXD: Pognon's text, KH1KD (to be cited to Noldeke, 89, la),
5. N1X3N: the Syriac N13N was used for "lead" and "tin," according to
the Syriac lexicographers, who postulate a distinction between abara and
abrd, or abara and ebara but dispute which word is applied to which metal
(Payne-Smith, col. 19). Both lead and tin were used in magic, the former
especially in the /cardrfco/ioi like the love-charm from Hadrumetum, the
,
Cypriote defixiones (SPBA, xiii, 160, etc.), and cf. Index to Wessely, xlii,
fi6).i/3ov, et seq.; was equally used, like all the

tin metals, ibid., Kaaanepn6v,
and a case in the Testament of Solomon where tin is atropaic, JQR, ix, 584.
Hence we cannot positively decide whether our abar is lead or tin ;

but the
weight of the former metal may better suit the symbolism of the language.
As to the meaning of the Assyrian abar Assyriologists are at variance.
Lenormant, in TSBA, vi, 337 f., 346, Argues correctly from the alloy
mentioned in iv R no. 2, rev. 17, that abar = lead and anaku = tin. How-
ever Sayce, Archaeology of the Cuneiform Inscriptions, p. 60, denies that
the Sumerian or Assyrian word for tin is known. Lyon, in his Keilschrift-
texte Sargons, 53, 82, makes anaku = lead (eft. Heb. 13K) and leaves abar
untranslated. Hilprecht and Haupt, on basis of chemical analysis, find

that abar is used of magnesite, Hilprecht, Assyriaca, 80 ff., 83. may,
e
the Hebrew equivalent of the Aramaic KiDX, is "lead." The Syriac 'dn ka
is "tin," whereas its Hebrew equivalent "plummet" rather suggests
13K ,
the heavier metal lead. The Hebrew for "tin" is bna, which however
in Zech. 4 : 10 may rather be "lead." This confusion between lead and tin
in the same word is paralleled by the ambiguous use of plumbum in Latin ;

p. nigrum is lead, and p. candidum tin; see Pliny H. N., xxxiv, 47 (ed.
Weise, 1841); so also in Arabic. and, The different vocalizations 'abrd
msy vs. 'abara, and Heb. 'anak vs. Syr. 'ane ka, appear to be attempts at
differentiation, may, apparently "lead," appears in W. T. Ellis's bowl-text,
which I have edited in JAOS, 1912, 434.
5. N'B>tmn : amendment after Pognon's parallel, but with the form

found in 1. 6.
'b w^b; an inadvertent repetition.
6. Nnxti'KTin for the adjectival formation, see Noldeke, Mand. Gram.,

105-
N'JNVTi ;
possibly absolute pi. (-a from -an) ;
or a masc. plural form, cf.
Knoin, 38: 11.
7. -ixrn; (n. b. construct) for nsnn ,

as in snav, see Noldeke, ibid.,
46. I interpret the word of the magic circle, part of the dreaded arts of
the necromancer ;
see p. 88.
'Jl srJXDi : sorcerers are by tradition "Doctors."
N'TpT xntro: -o may be inf. Peal of S1B, or better, in agreement with

the context, Pael ppl. plur; i. e. "dissolution," or "dissolvers." 'P is "wax"
in Rabbinic, "pitch" in Syriac and Mandaic, at least according to the refer-
ences in Payne-Smith and Norberg. "Pitch" might be the translation here,

but comparing the plural with the Greek la/pai and the Latin cerai, I have
related the word to the well-known use of wax in Hellenistic magic. Any
substance might be used for these simulacra of the enemy in
plastic
Babylonian sorcery. Tallquist enumerates clay, pitch, honey, tallow, dough

(Maklu, 19, and see his note to ZAL. LU, p. 119) ;
so also Fossey, Magie
ass., 80. Wax does not seem to be identified among those substances,
though Jastrow and Thompson speak of wax as used. Assyrian Mru or

kiru (see Muss-Arnolt, p. 432) = pitch. Is the Latin-Greek word from
the same origin, term having undergone extensive modification in
the
meaning? Its etymology is uncertain, see A. Walde, Lateinisches etymolo-

gisches Wortcrbuch', 1910, s. v. cera. For the use of wax in western magic,
see the ample notes and bibliography in Abt, Die Apologie d. Apuleius, 82.
x<m in: cf. the isolated instance given by Noldeke, p. 344.

8. K'OTn: the first letter is conjectured from a mere remnant; possibly

ia ?
9. In this line a definite family ghost appears. xniDl is used in like
sense in earlier bowls, e. g. 7 :

14. The word before NriNn is unintelligible.
snxn : cf. the feminine name Tata in Strassmeier, Inschriften von

Darius, no. 25, 12 ;
also Tatta-dannu, Strassmeier, Inschriften von Nabon-
idus, no. 343, 8, and Tatu, etc. in Johns, Assyrian Deeds, 450, Clay, BE, x,
Glossary; 'BKB 25: I.
10. NnwKD : I connect this, as a participle, with the root I'D, Arabic
sana, which does not appear as a verb in Syriac ;

from it comes the Syriac
s'yana, "dirt," and with the same is to be connected the Hebrew JiKD,
"shoe." The same word, masc. and fern., occurs in Pognon A, p. 40, which
he would derive from KJD "hate," but without explanation of the form.
It might, if a singular instance, be an error forXns'JSD. However n. b.
that in Sachau's Elephantine papyri occurs the metathesis |KD for KJD,
Pap. 57: 2, 58: 1 6.
hy: 3d fem. pi. of bby .
N'QK': a mistake, corrected by the next word. The same note is to be
made upon W> in 1. n.
11. Din : doubtless = 3in, "again," so often found on our bowls. Thus
Noldeke's explanation of Din in the Mandaic literature (Mand. Gram., 204)
is confirmed. nSsnio for the form, see ibid., 67.
No. 40 (CBS 2971)
nan (3) nj3i niKti mjBi> nînn xnnn (2) KniDXi rn J
Kim Nnin toon twiN'jKvrri WKOufi] (4) nioTii mm nrvtai
.....K"n sbs (6) rp'btwDioi IID'^K rriE'K K"n p tfUKtna] na viND3tn(5) mnn
rp trrno 13 KHS^^ . . . nixni K13J anjxna 13 nso3 H3S33 jnrrnani (12)
o xnanm snnn SHIDKI "n to truwno ~3 (13) 11x03 n
K;K'JUI rbyn mm (14) nn^xsi n3pu nnJ3i nan

15) n[5"i]nn sniosi s^n ID [{rusna 13 I-ISDSNT N'J'n siitn
nSoTii mm nn^Ksi K[nKapu] nnsj3i nan nj3*
Exterior
nj3i nisn TIKDS masi nînn NHIDXI SOTI jo njn na 'KHKIDT (16)
-a nKDSKn (17) nn^vm nJK^3i ni>3'm [mm nn'K3i
... |vxrnpB3'i "n N^S |VN^Kn3 Nasô win nns ns nnbjo3 (18)
nxns;' roy ^131 ssxt'o smn sonns s-rpn (19)
niNt IGI nijs ID snxnnD^yti] (20) K'snsi xmsyi . . .
[K'
U pi] r6|>n |oi mi]n pi nn['K3 p]i nnJ3 pi n;s

. . . [in]oy x^[J]ii Nonooi Ko[noi x]Toy KMJsns (21)
nain pn5>ia [snôy nsn]s nsnsa . . .J n^puc'Li] (22)

^DI ...[K]^33i [N^JII s]vo[y] p5>3nno[i] (23)
31 nn^K3 (25) s[ns]3pu nnsjni snsn n:si . . . nin KISJT (24) ma [a p]
K"n p truKno n3 [nND3]i nn'j[sr]n (V) riJK'J'3i nâ['m n]nm
1K'3KT S"m (26)
TRANSLATION
In the name of Life ! that health (2) and armament be
body to the
and wife and male sons (3) and female daughters, and the house and
(252)
abode, the mansion (4) and the barn of the cattle, the ass, bull and goat,
the property of (5) Xaro bar Mehanos, from Life.
I swear and adjure you (6) by Life.
"(12) and have broken you in the gate of Xaro b. M., the man and his
I
wife. [Health and protection, etc., from] the Liliths, when they appear in
the house of Xaro (13) b. M., from Life. And health and armament and
healing and guarding [be to ] and female daughters and the the male sons
house ( 14) and dwelling and mansion and the barn of the ass, bull and
goat, the live (?) property of [Xaro b. M.], from Life. And health and
armament (15) be to the body and the male sons and female daughters and
the house and dwelling and mansion of (16) Merathe daughter of Hindu,
from Life. And health be to the body of Xaro . . . and the wife and male
sons [and female daughters and the house and dwelling] and mansion and
building and cattle (17) of Xaro b. M., from Life.

Charmed art thou, Lilith Buznai, and all the goddesses . . . and the
three hundred and sixty Tribes, (18) by the word of the granddaughter
of the angel Buznai, by the adjuration ( ?) of Life, and by the command
of ... who is ( ?) with the mighty Buznai, ( 19) by the seal of the angel
Darwa whose word none transgresses. Charmed are a[ll the gods
(?),
.
and] temple-spirits and shrine-spirits (20) and goddesses from the
. .
body and the wife and sons and daughters and the house and dwelling and
mansion and barn of Xaro (21) M. Charmed, shut up and confined and
b.
hobbled is the Ishftar] and the three hundred and sixty Tribes, (22)
. .
.,
which I have dismissed from him one after [the other. Charmed] are
. . .
allAmulet-spirits which lodge in their houses (23) and devastate them.

Charmed [and hobbled] and suppressed and covered is the Satan ( ?) and
the Plague . . .
[from] the body (24) of the man and his wife . . . and the
male sons and the .female daughters, (25) the house and dwelling and
mansion and the barn for cattle, of Xaro b. M., from Life. (26) And Life
is victorious !
COMMENTARY
A long and repetitious charm for a certain man and his family and
property, including the several kinds of live-stock. About half of the
inscription is found on the exterior.

i . With the same invocation begin the sections of the Ginza, also some
of Pognon's bowls.
xniDNi : for 1 of purpose, see the like phrase in Pognon, e. g. no. 14,
and Noldeke, Mand. Gram., 293.
4. NJNT2: as the regimen shows, the barn.
NiDH: hemra, also cited by Syriac lexicographers, see Payne-Smith.

i. e.
ad he., and used as a collective plural, Noldeke, Syr. Gram., 91. The follow-
ing word was written tMiwi, ~\ was then caretted above, and finally the word
rewritten.
NTJy : to be added to Noldeke's instances, Mand. Gram., 68, and now

found in Sachau's recently published papyri from Elephantine. tJV is found
in names of certain goat-species, Payne-Smith, col. 2934.
N-irtn: for 'Vn, cf. Noldeke, ibid., 47. The word is used like the
Talmudic "private property," see Jastrow, Diet.,

i>'n, s. v. In 1. 14 it is
w
supplemented apparently by K n, "livestock." =
5. nD3 :
evidently an old Persian name in Koseform; cf. AAseri,
Xsayarsa, Arta^sathra, Justi, pp. 12, 173, 34. The K in OKI, here and again
below, represents the vowel of the prefix, before the vowelless first radical.
Enjxno r= Meh = Mithra, plus Anos, a Persian genius, Justi, pp. 208,
17-
K"n jo : the long period which this phrase concludes is paralleled below.
tn'K^H : this ancient and full form of the preposition appears in Pognon
B, but not in Noldeke, under 159.
6. "n t6x: cf. 1. 18, N"n K|JK pt6iru. 'K = the preposition just noted,
and is used uniquely with a verb of swearing, where in the Semitic 3
is found. Cf the Greek

. M , representing, as in the English "swear on the
Bible," the primitive action of laying the hand on the sacred object.
16. visno ? 17. 'sora : cf. 'KJTIJJ, 38: 6.
This antagonism of Buznai's granddaughter to herself is evidently

18.
a case of casting out devils by Beelzebub. The sorcerer affects that he has
received from one of her brood the proper charms by which to bind her.
Observe interchange of N3t6o with WvW>.
01 jVK^jna :
"by that which is upon," i. e. "by the adjuration of" Life.
For the redoubled preposition, see Noldeke, 231 b. For the phrase, see
to 1. 6.
: for the sing, with |VK ,

see ibid., 146.
23 . tKBD : but a feminine is demanded.
Kruno : in agreement with the Syriac; cf snriD, 16: 6; . in the Ginza,
26. JN'3Kr K"n; the same doxological formula in Pognon, B, no. 22,
and Liclzb. 5.
APPENDIX
No. 41 (CBS 179)
1
This text is unique, being inscribed on the top of a human skull.
Enough is legible to indicate that it is a magical inscription, doubtless of

the same order as those on the bowls. The skull is remarkably well pre-
served, and though badly shattered, almost all the pieces have been recov-
ered. But the text is sadly worn and obscured through the shaling of the sur-
face, and only a few detached words are legible. There are two inscriptions,
one running across the length of the left-hand side of the top, from front to
back and also filling up some space in the forward part of the right-hand
side. The other, shorter, inscription is at the back of the right-hand side,
at right angles to the central suture.
In the first line of the longer text are visible the words, xrtt, pnyi;
in the second nil n3K .
indicating an address to the evil spirit. The fol-
lowing names are visible: -pis, cf. 5: i; (?) ^xc> p '3TiD, also spelt '1O,
"Mordecai ben Saul"; and a woman's name (evidently the wife of the
first-named man r6j?a can be read in one place), 'SDJ, so the almost certain
reading. I take the name to be a feminine hypocoristic in -ai to be connected
with Gathaspar, in the E.rcerpta barbara to Eusebius (ed. Schoene, i. app.

228), one of the three Wise Men, the later Caspar (Caspar, Jaspar), con-
nected by philologists with the Old-Persian Windafarna ; Justi, p. 368.
The use of a skull for recording a magical inscription opens up an

interesting line of magical practice. The skull has become part of the stock
apparatus of the necromancer, and its use in that connection is typical of
his power over the dead, while the presence of the gruesome object adds
to the awe in which he is held. But all through magic runs the morbid
theme of the use of mortuary remains. In the Greek k>ve charms, the
texts are buried in the graveyard ;
in the magic brews for compelling love,
1
This statement must now be qualified, as I learn through Professor Ranke that
two similar skulls are in the Berlin Museum.
(256)
human bones are used, and in a late Arabic charm a broom from a cemetery
has efficacy in bringing the beloved to the lover's side (see to No. 28).
Cf. the burial of Pognon's bowls in a cemetery. Primitive animistic beliefs
have survived, which connect the skeleton with the world of spirits ;
it is
a material point d'appui, and the skull is especially preferred as the most
striking and perhaps most durable part of the anatomy. It may be noticed
that in Arabic the word for skull is also used of the soul (Wellh. Skizzen,
2
3, p. 161, 164), There is a reference in the Talmud to the necromantic
use of a skull; Sank. 6$b: "there are two kinds of necromancy (31N 7l?3),
the one where the dead is raised by naming him, the other where he is
asked by means of a skull ( nS^J3 btftrin)." Joel (Aberglaube, i, 44)

thinks this refers to some artificial skull-shaped object; but our actual
skull illustrates the practice noticed in the Talmud. The use of skulls
(calraria) in classical magic is also vouched for in the Apology of Apuleius;

see Abt, p. 141. For this practice of "speaking skulls," we may note its
vogue among
special the Sabians ; see Chwolson, Die Ssabier, ii, 150, and
Dozy and cle Goeje, Actes of the Leyclen (6th) Congress of Orientalists, ii,
365 f., cf. 293.
But the skull was also efficacious as a prophylactic object. James of

Eclessa notes that a dried human head was used by the heathen Syrians
as an amulet (quoted by Robertson Smith, Religion of the Semites, 362,

referring to Kayser's edition of the Canones, p. 142). Especially as part of
the skeleton was it efficacious against the evil eye ;
see Seligmann, Der base
Blick, ii, 141, who notes the use in Italy of a tiny skull-charm against the
and also the use among the ancient Taurians and the tribes of
Jettatnra,
Caucasus of the heads of enemies stuck on poles as a prophylactic; also

Elworthy, The Ei'il Bye, 340, notes the use of skeleton-like figures as
talismans in Italy; he finds the same talisman in classic times, comparing
King, Gnostics an-d their Remains, 213 (ed. 2, 180). The skull therefore
falls into the general category of frightful or obscene objects, which had
the power of repelling the evil eye in particular and evil spirits in general.
*
Dr. Speck, of the Museum, informs me that the North American Indians
carefully preserve the skulls of the animals they hunt, as a means of the reincarna-
tion of the beasts, and I understand like customs are found over the world.
No. 42
Towards the close of my work on this volume, Professor Richard
Gottheil, who had several years ago thought of publishing the bowls,
kindly forwarded me some notes and transcriptions which he had made in
his preliminary essays. Among the papers was the copy of a text which
is not now found in the Museum. It differed so radically from the other
inscriptions that I inquired of Prof. Gottheil if it was taken from a bowl.

He replied that he knew of no other source whence the text could have
come into his set of papers. Accordingly on the hypothesis that the original
text was once in the Museum, I venture to publish Prof. Gottheil's copy,
and do so the more readily because of its interesting character and the illus-
tration it affords to several points in the texts above. It contains a form

of the Lilith legend, widespread in folklore, and a bowl would have been
a perfectly proper place for a text of this prophylactic character. I have
not however included the text in my Glossaries.
jv pin nnmp mrp ens JJCD MJDJD 'UD
rpn trajn in^N ny^ nvi TI IDB>B> D'anan ae>r S>SOB" <ni>N
!>2i nxeitin mil nxcc roîn ns JK n!> ISK r6n na ioai nytmn m^!>a y-21
mi>vn Tva!> nai'in '3^ in^s ^ns i^ n^xm ivm c35>in C'KOD I^H na
^ li'ion m! ns nnp^, men nrtr n^ nn^> n:n na m^sn C'T mxpTD

IIDT] b"t SUJH in^K n!> IDKII ntpa nx anni'i vniovv mo nvcî im
]Voi> i!> ncsm jym n^nn ncn ptoi n^nn mivy inan 11
ntfn nsa cim
nnmn any!' i'Kiti'i ^n^w "' DKO i^ yarxi max 'SJKI mnn to â^nn ^
nn'3Tot5' tet !>3i pnn^ ptr 5>3oi n^ nhjn nl'i'si mst- (V) nni>r no I^N
in li'si pnnî yini' na ^H m î ^ n^n^ si> oâin: 'niê' ns nun 'JN IK
: ii>"N : ness's : mix Bpn ISIIOK : ip'as . iDâs : n'!"i> : 'mar

ini> ni> a^ni : E'tan : 'in^n : ^P : nnntDt? : nnpuax : nones
(258)
ann c'â tnsr <n>K >" etP3 TH m

enpn nvm DÊIK D'E-IB> me>j; ntrai ntrnpn inr3B> na>3i aipjri pn
riK pnni' n,i>H me *6i nx K!> îri K!>E> n"a nixsvn <ni>K rnai mm '-IBD
5>i vmevv na nso!' K^ i-:n n nmri' s^ ni> iûn mî ns IK nKtn

iea jn'piyi inn'j n"ora Ki>i jnnaK 3"na K^ ana yri> i>i nts'a ns
jotr np CB-a DT, ô nx c"aini> i>i D'OBTI 'aaia nx iisob n5>i3'
Accompanying the text are given some inscribed designs and phrases.
A rough figure of a hand (prophylactic against the evil eye) contains the
Aramaic legend :
n'a KtaK' K srns (= xn ?) xp SIDIH 'jnto SJK :
"I am the seed-producer (?) of Joseph; when I come, an evil year cannot
prevail over him," a play of thought between Joseph as controller of the
fertility of Egypt and the fertility of the family, and as a good omen for
the expectant mother.
A "David's Shield" contains in the center 'run ntc\ a fanciful form of
Adonai, on the left hand JCE', "Satan," in another division 23K and nearby
pJV( ?), i. e. prvj3K, to be found in Schwab, Vocab. Another species of the
shield more roughly designed contains mrp in the center, flanked with (V, etc.
and TIX, with piBBQ and on either side. The changes are rung on
IlsblJD
the possible mutations of pT, and the scripture Dt. 28: 10 is cited. Similar
charms against the Lilith are to be found at the end of Sefer Raziel and in
Buxtorf's Lexicon, s. v.
TRANSLATION
Shaddai
Sanui Sansanui Semniglaph Adam YHWH Kadmon Life Lilith
In the name of Y" the God of Israel who besits the cherubs, whose
name is living and enduring forever. Elija the prophet was walking in
the road and he met the wicked Lilith and all her band. He said to her,
Where art thou going, Foul one and Spirit of foulness, with all thy foul
band walking along? And she answered and said to him: My lord Elija, T
am going to the house of the woman in childbirth who is in pangs (?), of

So-and-so daughter of Such-a-one, to give her the sleep of death and to
take the child she is bearing, to suck his blood and to suck the marrow of
his bones and to devour his flesh. And said Elija the prophet blessed
his name ! With a ban from the Name bless it shalt thou be restrained !
and like a stone shalt thou be ! And she answered and said to him For :
the sake of Y" postpone the ban and I will flee, and will swear to thee in
the name of Y" God of Israel that I will let go this business in the case
of this woman in childbirth and the child to be born to her and every
inmate so as do no injury. And every time that they repeat or I see my

names written, it will not be in the power of me or of all my band to do
evil or harm. And these are my names: Lilith, Abitar (Abito?), Abikar
(Abiko?), Amorpho, Hakas, Odam, Kephido, Ailo, Matrota, Abnukta.
Satriha, Kali, Batzeh, Taltui, Kitsa. And Elija answered and said to
her: Lo, I adjure thee and all thy band, in the name of Y" God of Israel,
by gematria 613, Abraham, Isaac and Jacob, and in the name of his holy
Shekina, and in the name of the ten holy Seraphs, the Wheels and the holy
Beasts and the Ten Books of the Law, and by the might of the God of
Hosts, blessed is he ! that thou come not, thou nor thy band to injure this
woman or the child she is bearing, nor to drink his blood nor to suck the
marrow of his bones nor to devour his flesh, nor to touch them neither in
their 256 limbs nor in their 365 ligaments and veins, even as she is (
=
thou art?) not able to count the number of the stars of heaven nor to dry
up the water of the sea. In the name of : 'Hasdiel Samriel has rent Satan.'
COMMENTARY
Only a few detailed notes are necessary. Of the terms at the beginning,
'UDJD '13D and SI^JJDD are common in childbirth charms (see Schwab.
Vocab., s. Tt'.). The second is erroneously explained by Schwab; it is '3 DE>,
the inscribed Name, cf . the DE> . . .

H*>J in 1 1 :
9. "OD and its reduplication
"13D3D probably mean "divorced."
N. B. the order of Adam, YHWH, Kadmon.
(jOXpT)on KtKpTO is obscure to me. The root is probably used in
the Syriac sense of mourning, hence supplicating; or cf. Heb. 7*n, "writhe,"
as well as "dance."
run ro NTS' I would read as run ra rrrx, the first as the indefinite
pronoun fern, quaequac, the last as representing the Greek Seiva, which i.-'
commonly used in the papyri, the actual name being inserted upon use.
onn = ejtsn, cf. Arabic oop.

Of the names of the Lilith the second = Abatur the Mandaic genius
(see Glossary A) ;
but the possible reading of the copy, Abito, may be
preferable, in view of the Greek parallels ;

see below ;
the third is the Greek
613: the figure is the gematriac sum of 'the Lord God of Israel,' as also
the number of
positive and negative commandments of the Law. As Mr.
A. Simon, Harrison Fellow of the University, has suggested to me, the
preceding abbreviation stands for N'it2O' 3.1
The "256 limbs" are 248 in Jewish lore. . For the 365 ligaments, cf.
the identical expression in a charm given by Reitzenstein, Poimandres, 295.
The 10 Books of the Law are the double of the Pentateuch; cf. the
Eighth Book of Moses in the Leyden MS. which Dieterich has published
at the end of his Abraxas.
The very ancient use of epical narrative as an efficient magical charm

was described above p. 62 ;
thus the mere narrative of a demon's power,
as in the case of Dibbarra, is potent, or, a fortiori, the relation of a triumph
over the evil spirit from some sacred legend. In the present case we have
the added virtue of the revelation of the demon's names, and she swears
that whenever they confront her, she will retire; the knowledge of hei
names binds her (cf. p. 56).
M. Caster has published in Folk-lore xi (whole number xlvi), 129,

Dr.
an interesting paper entitled 'Two Thousand Years of a Charm Against
the Child-Stealing Witch." The latter uncanny spirit has already met us
in several of our preceding texts (Nos. u, 18, 36, etc.). Dr. Gaster surveys
a wide material of European and Semitic forms of this magical narrative,
all of which have evidently the same root. He draws on Slavonic, Rouman-
ian and modern Greek legends, and cites one of Gollancz's Syrian charms,
1
a collection to which I have had frequent occasion to refer, and also quotes
1
In Actes of the 8th International Congress of Orientalists, Sect. 4, p. 77. Most
of these charms are in the narrative style. Cf. also a similar Syriac charm given
by Hazard, JAOS, xv, 286 f.
Jewish charm of the same order from the Mystery of the

in translation a
Lord (in the Hebrew "' 11D, a book I have not been able to obtain).
This Jewish legend is almost identical with ours. It is considerably
shorter, concluding with the names of the and a direction to hang
Lilith
up the names in the room of the woman concerned. The names are almost
identical with those in our text ; they are : Satrina, Lilith, Abito, Amizo,
Izorpo, Koko, Odam, Ita, Podo, Eilo, Patrota, Abiko, Kea, Kali, Batna,
Talto, Partasah. My form Amorpho is probably older; Koko =/>a/>fmay be
preferable to my Kas.
In both these Jewish forms Elija and the Lilith are the actors. In the
Syriac legend quoted by Caster from Gollancz, it is a saint Mar Ebedishu

and the Evil Spirit in the likeness of an ugly woman who are the characters ;
the latter has for one of her names that of "the Strangling-mother of
1
children' (cf. above to 36: 4). In the European Christian legends, the
benevolent actor is the Virgin, Michael, or a certain saint bearing the name
Sisoe, or Sisynios. These names are derived from the Jewish 'UCJD 'i:o,
as Caster suggests. In the Greek legend the spirit is Gylo, the earlier rr/Xu,
2
which appears also in the magical papyri. In all children are the object
of the fiend's ravages, in one case the charm is for a boy afflicted with
cataract.
There are some other simpler forms of this legend contained in Greek
manuscript amulets which were not accessible to Dr. Caster. In his
Poimandres, p. 298, Reitzenstein publishes a text which is the earlier
prototype of the Roumanian folk-legend published by Caster, p. 132. It
reads : "When the archangel Michael came down from heaven, there met
him the impure spirit with her hair down her back and her eyes inflamed.
And the archangel Michael said to her: Whence comest and whither goest
thou ? The impure one answered and said to him : I go to enter the house
as a serpent, dragon, reptile, I change into a quadruped, I go to make the
plagues of women, to humble their heart, to dry up the milk, to raise the
hair of the master of the house .... and then I kill them. For my name
is called Paxarea. For when the Holy Mary bore the Word of Truth
2
Wessely, Vienna Denkscliriften, xlii, 66, also Tvkov, Reitzenstein, Poimandres,
298. For Gello = the Assyrian Gallu, see Frank, ZA, xxiv, 161.
I went to deceive her and ..?..* And the archangel Michael seized her
by the locks on the right hand and said to her Tell me thy twelve names.* :
And she said: I am called first Gelou, second Morphous, (third, etc.)
Karanichos, Amixous, Amidazou, Marmalat, Karane, Selenous, Abiza,
Ariane, Maran. Wherever are found my twelve names and thy name,
archangel Michael, and thy name Sisinios and Sinodoros, I will not enter
into the house of such a one." Compare also the amulet given on the
preceding page in Reitzenstein (p. 297), lacking the reference to the Virgin,
the demon enumerating her plagues.
A similar legend, in large part identical with both these just named.
is given in the Greek-Italian charms published by Pradel." In this Michael
descending from Sinai meets the hag Abuzou" and the demons cast out of
heaven. He inquires where she is going; she answers she crawls into
houses like a serpent, dragon, etc., to bring all evils on men, to dry up the
mother's milk, to wake the children and kill them. Then, evidently a
Christian accretion, she causes faction in the church, sends floods, destroys
ships. Michael asks her her name, which is Pataxaro. He asks for hei
many names. She swears by the throne of God and the eye (= eyes)
of the Beasts (cf. the oath in our text) that she will tell the truth. She
then gives forty names, the first two of which are Gilou, Morphou.
The legend sometimes ran out into the line of particular diseases, e. g.
cataract, as in one of the Roumanian forms or Beelzebub and ;

other demons
are named, as in an amulet in Vassiliev, Anecdota byzantina, i, 336. But
the story of the wife-hating, child-murdering hag is the original element,
as Gaster points out.
We thus possess forms of the legend in Hebrew and Syriac, in Greek

texts of eastern and western Europe, and in modern Roumanian and
Slavonic folklore, while the heroes of the epic include Elijah, Michael,
Christ and various saints known or obscure. The persistency of the form
appears also in the charm names. To compare the lists in the two Hebrew
texts and in the two of Wendlarid and Pradel respectively and in Gollanc,:
'
Cf. the early Christian myth of the devil's wiles, Rev. 12.
4
The same number is found in the Hekate-Isis legend.
'
Griechische u. siid.- italienische Cebete, 23.
"
The Avezuba and Avestitza in Caster's Roumanian legends.
264 UNIVERSITY MUSEUM. BABYLONIAN* SECTION. .
(Syriac), we find that the initial Hebrew Lilith = Greek Gelou.or Gilou'
= Syriac Geos, doubtless r= Gelos. The second in the' Hebrew, Abito
(Abitar?) =
Apiton the ninth in the Syriac; the third, Abiko (Abikar?)
= Abiza or Abuzou in the Greek texts, and as we observed above Avezuba
in the Roumanian. The fourth Amorpho (in our text) = Morphous or
Morphou having third place in the Greek texts, and Martlos, 4th in the
Syriac. Amorpho is doubtless the Greek h/iup^ ,

"shapeless," and our Jewish
text alone has preserved the correct form. Eilo and its obscure predecessor
in the Hebrew may be found in Pradel's Morpheilaton, and the latter's
Phlegumon may translate the Hebrew vp.

It is impossible to place our phylactery genealogically in such a mass
of interrelated material. The Jewish text doubtless depends upon Greek
tradition with its magical name Amorpho and its transliteration of deiva,
while the later Greek forms have borrowed from the Hebrew in St. Sisynios.
But the source of the legend is the common property of mankind, with
roots as ancient as the Babylonian Labartu and Gallu. A child-killing demon
which sucks babes' blood, etc., is Budge, Osiris and
found in Africa; see
the Egyptian Resurrection, i, 285, a reference pointed out to me by Pro-
fessor Jastrow. In the Hellenistic magic a classical form of such legend
was established out of all the elements that were brought together in that
age, and this spread again assuming its variant forms among the peoples
and faiths. If our text actually came from Nippur, it is of interest as the
earliest form of the Jewish legend and as one which can be dated with
approximate accuracy.
CORRECTIONS AND ADDITIONS
P. 20, line 4: read "Berlin" for "British."
P.2O : add to the list of published Mandaic bowls the two photographic plates
of bowls (platesi, 2) in J. de Morgan, Etudes linguistiqiies, vol. v, part
2, of his Mission scientifique en Perse.
P. 105, line 20: the Koran gives to the Mandaeans the same privileges as the
Jews and the Christians (see 2 :
59; 5 :
73 ;
22: 17).
GLOSSARIES
GLOSSARY A
PERSONAL NAMES AND EPITHETS OF DEITIES, ANGELS, DEMONS, ETC.
GLOSSARY B
PROPER NAMES OF MEN AND WOMEN
GLOSSARY C
GENERAL GLOSSARY
Prefatory Note
Glossary C is arranged according to roots, the other two consonant-
ally. The former indexes only the common nouns.
The citations of other authorities can be understood from 2. The
two publications of Pognon's are cited as "A" and "B", and Pognon's
full glossaries will serve to locate all words of his texts. Where lines of
texts are given, the reference is to the spiral line if facsimile is given,
otherwise to the lines of the printed text. I have not thought it necessary
to give the line citation for proper names even in my own texts, as they
can be easily identified.
Under Glossary B, the following abbreviations are used : d. = daugh-

ter of, f. = father, h. = husband, m. = mother, s. = son, w. = wife.
Where a word appears in my text the first citation may be referred
to for any treatment by the editor; references are also added to further
discussions in the Introduction. Notes are occasionally added to words
found in texts of other editors.
In Glossaries A and B all the occurrences are given with the exception
of a few common divine names like mrv; in Glossary C only typical cita-
tions and peculiar forms; also it has been the aim to give citations from
the three dialects.
(267)
GLOSSARY A
PERSONAL NAMES AND EPITHETS OF DEITIES, ANGELS,
DEMONS, ETC.
XJX3313X evil deity: Pogn B. xn^x, "X God: 7, 16, etc.
XJXiJnx evil deity: Lidz 4, 5 (for D^nSx Elohim : Ellis i ; Hyv.

these two names, ^X'^'X angel: 10.
see to ii :
5). TiD^X Ellis i (but see to 11:4).
X13X Destroyer 3. D'JB El Panim: 8.
imx divine name?: Myhr. 7; name of Gabriel : Wohls
I1C3X Abatur. Mandaic genius: 2422.
Ellis i (silt: 'X) Wohls 2417 HCT ^X El Shaddai 34, etc.
;
:
8,
(TIB13X) ;
see p. 96. XOX demon (bath Imma) : Wohls
^13'X deity (Apollo? Aeon?) :
19. 2426.
TWO** feminine to above : ib.
'D'X name of demon: Wohls 2416
T3X epithet of God: 8. = Stiibe (see p. 77).
D3-QX, D'DD-i3X, D'3i3X Abrasax :

xoynxox a genius: Lidz 5 ("ana-
7 (= Myhr), 19, 34 (see pp. thema"?).
57, 99)- D1133X deity: 19.
IrnJX mystic name : Schw F.
13X deity :
19.
bxnTJX deity or angel :
19. JTIDJX demon: Schw F (see p. 25).
D'3-iJK "the holy Agrabis" :
14. XJXriDX Satan :
Montg.
angel : Schw I.
XTHD133DX Cpenta-dewa, name of
Adonai :
34 ; Pogn B. Solomon's Jinn (see Griin-
'XiTX angel: Pogn B; Lidz I. baum, Zls. f. Keils.-forsch., ii,
bx'TTX angel: 19. 224, Noldeke, ib. 297).

XDTX deity?: X1D1X epithet of angel ("charm-
19.
X-IJTX ra Tinx ghost: Wohls 2417. er") :

Schw, PSBA, xii, 298.
xbx God: 18. Wohls 2422 (=rTlt:3X ?).
divine name: 13. angel Wohls :

2416.
3t>x, ]*3y3Sx mystical name?: DirplX Okeanos ( ?) :

19.
Wohls 2422. f|p3 f)px series of mystical

Ol iT3"nbx mystical name :
5. names : Schw F.
(269)
X3DH-1X deity: 19.

trrm demon :
19.
tnx deity: 19.

b^n angel: Schw N.
i'X'ix angel :
19 ;
Schw I. ttnrpDio'JH ghost: Schw 2417.
i>X"iix angel : Stiibe (Wohls 1. xm deity or angel: 40.
angel: Schw I.
deity?: 19; 34. angel: Schw I.

D-OTX, xoenx, D'onn Hermes, see to angel: Pogn B.
2: 2.
DTK a deity (Eros, Ares?) :

19. i'X-nn angel (Wohls b
: Stiibe
eppmpne'X infernal genius :

Pogn i?X'3Sn angel: Wohls 2416.
B (cf. Glossary C, *ipe> ;
but D'Oin s. XDD1K.-
cf. Aristikifa, in Dillmann's
text to Enoch 6: 7).
father of pn: 19, 34.
JVX ghost: Schw 2417.
Zeus: 19.
angel: Wohls 2416.

'3 = Bel :
36.
granddam of a lilith:
^nx'3 ( ?) angel : Schw G. 1 1 and parallels.
80-133, KJN1J3 deity :
11, 18, 19,
Montg. B.
epithet of 'X3HK: Pogn
'tn3 lilith: 40.
angel: 13.
lilith: 18 (cf. oabn).
angel: Schw PSBA, xii,
angel: 38. 298.

angel : Schw N. X'n, X"n Life, Mand. supreme
ivy:n3 angel :
Pogn B. deity: 40; Pogn A, B;
bx'pi3 angel : Wohls 2416. Lidz 5.
nvn the Living Creatures : 8.
Gabriel :
7 ; 34 ;
t?"3 ivn Evil Potency :
30.
etc. (see p. 96 f.). , DD^3n, oxnbn lilith: 11 and
i angel :
14. parallels.
angel: Schwab,/, c.
X'31 epithet of Hermes : 2. angel: Stiibe = Wohls

PK31 angel: Pogn B (cf. pK3D).
anil demon :
36.
demon : Schw G.
win Dlibat = Dilbat, goddess of angel: 35.
love : 28. angel: 13; Stiibe.
noil mother of demon : Schw G. angel: Schw N.
i^X'OH angel : Wohls 2416. ghost : Schw 2417.
angel: Wohls 2416 (for WD Michael :

34, etc. (see
Stiibe's, ^niK). p. 96 f-).
angel: 35. D Signs of Zodiac :

4.
O, K^'bo, Nôo the Word: 27,

P3t2, pK3Ka (cf. PX31) angel: Pogn 19, 2 (see to 2: 2).
B. cnJ'OO n.
deity?:
3oi>0 deity: 19. XJKO Mandaic
p, genius :
19 ;
N11L3 see TIB3K. Wohls 2422.

deity: 19.
TT, Tiv ghosts : Wohls 2417.
angel: 35.
mir YAHWE passim.
pP, W angel :
Pogn B ; Lidz i.
deity: 19.
IVD name of God: 29.
angel: Pogn B.
ID demon: Wohls 2416 (see p. 81).
angel: ib.
KbiiO epithet of a deity: 19.
angel, or divine name: 25. ni ghost: Wohls 2417.
lilith: 38.
hlW angel, or divine name: 25.

Mandaic genius :
Pogn. B.
flip' angel : Lidz
Pogn i ; B.
angel :
38.
K3"ir Mandaic divine name: Pogn
B.
3 angel: Wohls 2416.
v with "eleven names" angel: 14.
angel,
following: Schw G. angel: Schw PSBA, xii,
298.
angel: Pogn B. god Nannai :

36.
XD<3 the "heat" demon: 30: 2. deity: 19.
PKHD3 angel: Hyv (in NiD'j? o angel: 35; Wohls 2416 (see
<Ktt?31; cf. Kasdeya angel p. 96).
of evil arts, Enoch 69: god Nirig; 36; I^TJ : Ellis i.
12).
miD name of God: Ellis 3.

trvrb Leviathan : 2.
mno, Nin"D, KTD (Mantl) Moon:
34, Wohls 2416; Pogn B.
W3HD demon :
37.
, etc. angel: Lidz i; Pogn
i>tc"3Bno angel: Wohls 2416. B.
^Vino angel :
Pogn B. Sin: 36; Montg.
^5;'2^?^ the Destroyer: 9. deity: 19.
angel: Schw G. Satan: 2, etc.; SJNDD, 19; cf.
'O Metatron :
25 ; Wohls 2416. N3KHDN.
angel: Wohls 2416. nixnv, 'v HIT :

8; sou 'v, 8.
\0, trio "the Prince": 5, 7 (see p. b"pnx angel: Schw N.

97 *.) rvam epithet of Adonai :
Pogn B.
^S'-IID angel: 15; Schw I. niv epithet of God: 8.
angel :
14. angel: 14; Schw I.
angel :
14, 19. TV deity Lidz :
5 (but see to
angel: 15. No. u).
angel: 8.
angel: 8.
imp "the great Kedron" :
genius or angel : Schw F.

Wohls 2422 (cf. Mand.
angel: Wohls 2416 (see "the great Jordan").
Wohls p. 27, and Bousset,
name of demon :
36.
Arch. f. Rcl.-ii'iss., iv,
angel : Lidz 5.
268).
, bs'Dy: angel: 7; Myhr. XDip divine name?: 19.
Istar, Mand. evil deity: Pogn NSp idem.

B (a she-angel, nos. 14, noayp name of angel of death:
15); = name of lilith?: Schw F.
38, 40.
iwipy angel : 8. into angel: Schw N.

bvrm Pogn B.
xmpj? "Barrenness": n. angel :
,
^K'any Wohls 2416.

i angel : Schw I.
angel :
form of Raphael : Lidz i ;

nxi a male genius : Lidz 4.
Pogn B. rrnB DSI a female genius : ibid.
angel: Pogn B.
deity: 19. angel Schw : I.
;6a idem. angel : Schw N.

Dr6a, Tir6s father and mother of a genius?: Schw F.
demons : 8 (variants in
xp2i, '"I mother of demons.
17). n Mystery: 37.
o^ba deity: 19. angel: 13, 28.
KD'ba KDâ genius : 8.
angel : Schw I.
angel. ^N'an, ^yxan, ân, ^nsean

for Piriawis, Mand. genius :
(cf. ^saniv, b'Via) Raphael:
Pogn B.
passim, see p. 96 f.
b'yris form of Raphael:

Lidz i Pogn B.
;
*
angel : 10.
angel : Wohls 2416. b'S'Spat? angel: Pogn B.

nfc' Shaddai : 8 ; Myhr ; hx tntJ> , 7. B"DB>, BKB> Sun :

36, 30 Pogn
;
B ;
hwvrv Schw N. *v >

Mont S-
angel :
iwote angel: 35.

^ an el: 2 5-
,- , -, font?, b'KnP, ^jntfi b"K'OB> angel:
xrnoe> deity: Montg. (Prof. F.
14, 35 Pogn B. ;
Perles calls my attention ,
?Kpne> angel Pogn B. :
to the midrashic occur-

nnt? demon: Schw F.
rence of 'trust? ;
see Griin-
baum, ZDMG, xxxi, 225 iwrrn angel: Schw F.

f. = Gesammeltc Auf- i>njMWn(n) genius: i&i'd.
satze, ed. Perles, 1901, p. p^n angel: Ellis i (= Lidz

59 f.). See p. 198.
Also eleven names of angel in Ellis 3: xbsDD, mo, n3D3, naana, nnTD,
nmM, n'nw, napna, naoin (= KDOIN ?), Dsp-iK, ;
cf. the "eleven"
names in Schw G sanoo, rptne>, :
233, iiTDi, ^'jj'D, p'nv, xspina, njnoi, mss,
D'J3. In Schw M a list of mystical angel names :
bbs, ^J?, bbo, etc.
A list of evil spirits inSchw G: n33, nono nbs:, '10DD, in'tSDD. Names
of ghosts, some cited above, Wohls 2417. For a lilith's names, see
No. 42.
SOME KABBALISTIC FORMS OF mrp ETC. (see p. 60 f.) :
nr irr, Schw Q; rr, Schw O; VI, ib.; mm, Hyv; nil, Ellis 4,
Hyv; in' in' in' Stiibe, 1. 16; IDE' r\\ ib. 1. 28; n'3m, 7: 8, Stiibe, 1.15,
cf. 13: 7; nn nn, 7: 12; in<no 31: 6; pin\ 14: 2.
H'nn -i^s iTnK, Stiibe, 1.

29; nyn, 5, center; NNN Schw I; XNKX
Stiibe, 1.
35, KKXKKK, 20: 2, 5.
FKfN, Stiibe, 1.
15; pw p'rr jo po, |D f|D, 1 5 : 2 ; ô f e> }*p etc. 29:
K rs^ (Atbash), Stube, 1. 66. Cf. also i: 13, 24: 4f, 3: 6, etc.
GLOSSARY B
PROPER NAMES OF MEN AND WOMEN
K3K Abba s. Komesh: 17; s. Bar- Ahathbu m. Ahdabui:
kita: Stiibe. Wohls 2422.
K3'K Ibba s. Zawithai: 2. rtsixnnx, nsKnsnns Ahathadbah d.
in3X Abbahu (a sorcerer?) :
7,
Imma: Wohls 2426, 2414.
Myhr. ti3t3KnriN (w. prep, 'rrb) Ahathat-

Abanduch d. Pusbi: bon, d. Nanai :
Pogn B,
1V1J3N 5.
no. 18 (not in glossary),
N313K Abuna s. Geribta: 2.
Dmas Abraham srm nsnn: Ahath-rabta m. Far-

(the patriarch) :
ruchiro: Pogn B.
8, Schw O; s. Dadbeh:
12, 16.
Ahathema m. Dade:
Mahlath: Schw P.
Pogn B.
nbJK Aglath d.
Ukkamai f. Zutra: Schw F.
'TN Idi, m. Asmin : Wohls 2417.
nos, KDK Imma m. Hisdai Schw E;
Adam; rucmp 'K : 10; D1K '33:
m. Osera: Schw G.
13, Pogn A.
IIBDX Amtur d. Solomon : Schw I.
Adak s. Hathoi : 6.
'no -noonn ':IK (?). Oni Har-
intt Aduryazdandur Pogn ;
masdar Tardi m. Tardi :
B (for first component 20.

see Justi, pp. 5, 51; the
1..-OJK Anur..d s. Parkoi: 28.
second error for Yazdan-
dad? see ib.
Anos m. Zadanos: Pogn B.
146).
K (?) Ihi f. Ephra: 18. Anosai d. Mehinducht:
ibid.
Izdanduch m. Yezidad: 7,
Anise (error for previous
27.
Azia m. Maria: Lidz name?) ibid.
3.
Anosta, ibid.
'l3iriK Ahdabui s. Ahathbu:
Wohls 2422.
nN Anuth-haye d. Sebre-le-
Yesho: ibid, ("vessel of
nn, Mand. nKnxAhath d. Parkoi:
life"?).
3 ; d. Hathoi 6 m. Do- :
;
Astroba: 29.
dai: 21, 22, 23; d^ Doda:
d. Nebazach 28 J'DDK Asmin d. Idi: Wohls 2417.
25; : ;
m. Churrenik: Lidz 2; d. , T-Asmanducht m. Dad-

Dade: Lidz 5. beh: 12, 16, 31, 33.
(274)
MBDK Aspenaz m. (?) Gaye: ,

n3-Bahmanduch(t)d.
Myhr (see to 7: 4). Sama: i, 13; m. Geyam-
K1D1S Osera s. Osera and Imma: buch Pogn B.
:
Schw G (see p. 83). Tina Bahrad: Ellis i (see G. Hoff-

Dawiwi: Pogn mann, Ausz. aus syr.
Aphadoi s.
B. Aden, 128).
, SOBK Ephra s. Saborduch: i,

JKTjnna Bahrezag d. Kawaranos:
13; s. Ihi: 18. Pogn B.
'nna Bahroi d. Bath-sahde: 34.
Aphridoe d. Kusizag:
Lidz 4 (cf. Justi, p. 6).
Bahranduch d. Newan-
duch Ellis i (see Nold.,
Ispandoi w. Ephra: 18.
:
Z. f. K. F. ii, 296).
Y'X, 26: 5, 'D'K (32, 35),
Banai m. Merduch: 7, 27.
"D'X Ispandarmed
(30)
m. Yandundisnat 30; m. :
n3 ? perh. "son of praise"
Dinoi: 32, 35; m. Beh- name
(artificial of sorcer-
dar: Ellis i. er?) Schw G.
ms Ardoi s. Hormizcluch: 3; s.
Barbabe m. Yazid: Pogn
B.
Gayye: Myhr.
Bar-gelal s. Dodai: 15.
Arha f.
(m.) Ispiza: 30.
Arion
ND-na ( ?) Bardesa d. Terme :
39.
s. Zand: 19; 34 (sor-
cerer or deity?). "n 13 Bar-haye Rodw = : Hal =
Schw C (so Chwol CIH,
1
Artasria s. Komes: 17.

112; cf. Talmudic name
Ispiza s. Arha: 30.
N"n).
, TBK Aser f. Bosmath ; Schw Kn Baruk-aria
1113 (Farruch?)
F; H. s. Reshinduch: Schw M.
Athadba d. Immi Wohls rrarvana Berikyahbeh s. Mamai:
:
2426 (cf. lanrm i?.). 26 (artificial form).

Ethroga m. Kukai: Pogn NJV313 Barkita m. Abba: Stiibe.
B ("citron").
n'DiDOia(?) Bar-mesosia: Hal,
Schw C. (cf. my note on
'3K3 Babai s. Bedin: Wohls 2417 Schwab E, 3; a master
(cf. Syriac. '33, see magician, with artificial
Nold. Pers. St. 395, 414). name?).
enJ33, eU3K3, E1JK33 Babanos s. b'tr, hxnwo 13, Bar-mistael: 7,
Kayyomta 9 s. Me- :
;
Myhr (see to 7: 13).
hanos: Pogn B. <33<e> 13 Bar-sibebi s. Tshehrazad:
PT3, better p'3 Be (h) din f. 15-
Babai: Wohls 2417 (see Bosmath d. Aser: Schw F
Justi, p. 347 b). (biblical).
m Bath-sahde m. Bahroi :
34. Dazaunoye s. 'Adwitha :
JV3, nxa Beth-asia d. Mehan- 38.
osh: Pogn B. 3, 29.

Duchtanbeh d. Kumai :
Pogn A (p. 18).

ciJnan Duchtanos d.
Geyambuch(?)d. Bahman-
,
Hawwa Pogn B : m. Far- ;
ducht: Pogn B.
ruchusraw : Lidz 4 (cf.
Gaye s. Aspenaz :
Myhr. Justi, p. 86).
J Geyonai s. Mamai : 8. Dinoi s. Ispandarmed :
35.
W Geloia (Geloie) Dur- m. , smsan, Nn-ijn Denar(i)tad.

duch Pogn B the
: same ;
Misa: Pogn B (cf. masc.
probably ^J : no. 16094, name Dinar, "penny/'
unpub. (= )</.om ( "laugh- Payne-Smith, col. 887).
ter"?). , injjn Denduch d. Chosri-
Gamaliel: Schwab O. duch ibid. :
K3'M Geniba s. Dodai: Montg. Durduch d. Geloia: Pogn B

(Noldeke, for Adhur-
'BDJ Gaspai w.(?) Farruch: 41.
duch).
Til) Guroi s. Tati: 25.
Darsi "the foreigner" :
29.
Gusnai d. Beth-asia Pogn
B, no. 3 (cf. below, n, >N- Hadista d. Miria: Schw
M (biblical Hadassa).
run, nrn (nsn ?) Hindu d. Mah-
Dada f. Sarkoi: 12, 15.
laphta :
24 ;
m. Marathai :
Bade m. Terme: 39; m. 40 ;

m. Mehperoz : Ellis 3
Mahlaphta: Pogn B; d. (see above, 3).
Ahath: ib. (also written Kivnrn Hinduitha d. Dodai :

38.
d. Ahath: Lidz P'Jin Honik s. Dadbeh: 12, 16; s.

rrito) ; 5
Komes: 17; s. Ahath:
(run). 16020 (unpub.).
nn, 'Kin, Kin Doda(i) d. Mar- Kin. .in H. r. dora m.
.
Ispand-
tha: 15; d. Ahath: 21, 22,
armed : 26.
23 m. Ahath
;
:
25 ;
m.
Hinduitha 38. :
Hormiz s. Mama: 15; s.
mil, rmsn Dadbeh s. Asmanduch: Mahlaphta: Lidz 5.

12, 1 6, 21, 35.
Hormizduch m. Ardoi :
3 ;
d. Mehduch :
14.
TH, T1ST David (the king) :
14,
34; Hyv; Lidz 5. Zadbeh Denarta s. :

Pogn B
Dawiwi(?) f. ( ?) Aphridoe: (Noldeke, from Azadh-
Pogn B. beh).
TiT, m Zacloi s. Newanduch: 10; TT\ TTK Yazid 1

s. Sisin: Pogn B;
NTWT s. 'Adwitha: 38. s. Barbabe: ibid. (Aramaic
Kaki rather than Arabic, against
ins JS1T Zadanfarruch s. :
Hyv (cf. Justi, p. 377).

Pognon B, pp. 103, 14).
BnjJONT Zadanos d. Anos Pogn : B. isnT Yezidad s. Izclancluch :
7, 27.
'KJTIT Zawithai m. Ibba: 2. nTiT'. Yazdoe d. Rasnoi :

Pogn S
(the same name, Justi, p.
tntiir Zutra s. Ukmai : Schw F
149).
(w. title Mar).
13T Zand f. Arion:
'XJEnJ n:BiST" Yazadpanah Gus-
19, 34 (sorcer-
er or deity?).
nai :
Pogn B (for the second
word cf. above; the first a
HDNT Zapeh s. ?: Pogn B.
Persian name, see Justi, p.
TiT Zaroi s. ?: 37. col.
149, Payne-Smith, 1585).
e>3:"tt Zarinkas d. Mahlaphta: 24. 123V Yokebed d. ? no.
:
2924 (un-
pub.).
3'3n Habib: no. 2924 (unpub.). B3B>H3nr Yandundisnat s. Ispan-
Hawwa darmed 30.
(Eve) wife of Adam:
:
Kin
13; m. Sisin: Pogn B. PDD' Yasmin d. Dadbeh : 12.
'SS^n Halifai s. Sisin: 29. Jacob the patriarch: 8, Schw

Hmri..sai d. Emme: O.
Pogn B (no. 19). Isaac the patriarch : ibid.
Enoch the patriarch: 4.

pjn Hanun, the house of :
19. ie<13 Chewaranos in. Behre-
HD'n Hisdai s. Ama: Schw E. zag: Pogn B (cf. Noldeke's
ND-nn Hathima m. ?: B. review, p. 144).

Pogn
Chewasizag(P) m. Mehr-
Tad m. Guroi
kai :
Pogn A d. Papa Lidz 4;
:
:
25.
(see Pogn, p. 18; Justi, p.
D Timatheoz s. Mamai: 182; Andreas to Lidz, propos-
Lidz 2 ("Timotheos," Lidz). ing chush-sak).
Tardi d. Oni 20.
Kezabiath
:
ST3 in. Adur-
nsorrc>D Tsherazad m. Bar-sibebi: B, no. 23.
yazdandar :
Pogn
IS- , Tnna, Tinyna Chuze-
huroi(?) s. Beth-asia: Pogn
Venn', inB' B.
Joshua, Jesus, s.
Perahia, traditional socerer : Kalletha d. Mahlaphta: 17.

8;9; 17; 32; 33; 34 (see to Komai m. Duchtanbeh: Pogn
32). A.
( ?) Yazdid s. Komes :
17. '13O13 Kumboi m. Meducht :
35.
278
pnno Mehrodan: Pogn B (cf.

BB13 Komes d. Mahlaphta: 17.
Poitowyr =Wardan, Justi, p.
nD3 Xaro s. Mehanos :
40.
ssO-
Chosriduch m. Denduch:
11T1D3 -ire-Tin in'D Mihr-hormizd s.
Pogn B.
Mamai :
34.
"JS3 Kaphni Newanduch:f. 10; - Mehrikai s. Kusizag:
,
ii h. Newanduch 10. A (from Mithrakana,

s.
;
Pogn
TPBW, 'K-. S- Kufithai m. Pabak: Justi, p. 214).
2, 4; d. Dadbeh: 12, 16.
Mazdanaspas s. Kusi-
>K-n3 Kurai m. Mesorta: Pogn B. zag: Lidz 4 (see Andreas ad
Churrenik d. Ahath: Lidz 2 he.).

ad loc.). Mahlephona s. Dade Pogn :
(cf. Andreas,
Churasan w. Chuzehuroi: B (but Noldeke, Nnabno).
Pogn B (cf. Justi, p. 78, but s^no Mahlaphta m. Komes: 17;

see Noldeke to Pognon, p. m. Mesarsia: 19; m. Hindu,
144). etc. 24 m. Pathsapta Pogn
: ;
:
wn Kusenta m, Su- B; m. Hormiz: Lidz 5.

,
maka: Pogn B (from Pers. r6no Mahlath m. Aglath: Schw P

derivative? see
Waresna, or (biblical).
Justi, p. 354)- KriBino Mehuphta m. Rakdata:

Pogn B (but Noldeke, Nnabno)
.
SBTI3 Kethima m. Nana: Schw L.

roiTD, nsn'KO Maiducht d. Kumboi :
35, no. 16093.

B Mehanos m. Xaro:
Malkona s. Maksath: Schw
40 ;
m. Babanos, Pogn B ;
m.
P.
Beth-asia: ibid.
, "KDXD, KOO: Mamai, Mama:
jnno Mehduch d. Dadbeh: 12,
m. Geyonai: 8; m. Hormiz:
16; m. Hormizduch: 14;
d.
15; m. Berikyahbeh 26; m. :
Mahl(aphta) :
9007 (unpub.). Mihr-hormizd: 34; m. Tim-
'intD Mehoi s. Dodai: 15. atheoz: Lidz 2.
Mehperoz s. Hindu: Ellis
npDD Maskath m. Malkona: Schw
3 (= Mihrperoz, Justi, p. P ("olive-gleaner").
206; cf. above, 3).
Mesorta m. Kurai :
Pogn B.
Mehinducht: m. Anosai: sasiNB Marabba s. 'Ad-

Pogn B (
= maheng, Justi, p. witha: 38.
186?). Marada h. Hinduitha: 38.
pine Mehraban s. Yazdoie: Pogn ,
'IB Mordecai s. Saul: 41.
B (Pogn thinks error for fol-
Meribanes = vo Merduch d. Banai: 7, 27.
lowing; but cf.
Maria d. Azia: Lidz 3.
Mihrwan, etc., Justi, p. 208).
M'TD Miria m. Hadista :

Pogn M 'Adwitha m. Marabba, etc. :
(= Miriam?). 38.
Mariam: Schw Q. X'DV Emme m. Hamri . . shai :

Pogn
Mersabor B.
f. Kayyoma:
Pogn B (= frequent Syriac Nvnmj? (?) Rabbi, a sorcerer:
s.
name, Justi, p. 206). Hyv (see Noldeke, Z. f. Keils.-

Marath m. Rasnoi : 8 (= fol- forsch., ni, 297).
lowing name).
Kmo Martha m. Dodai: 15. pass Pabak s. Kufithai :
2, 4.
"xnxiND Marathai d. Hindu :

40. ""I3S Pannoi d. Dadbeh: 16.
neno Moses (the lawgiver) :

34, 35.
Papa f. Chusizag: Lidz 4.
. . . KB"D Misa... m. Denarta: d. Kukai: Pogn B

Paproe
Pogn B. (= Arabic Babroe, Noldeke,
Muskoi d. Simoi: Myhr. Pcrs. Stud., 400).
Mesarsia s. Mahlaphta :
19 ;
rvms, S'ms, X'nnB Perahia f.
s. Porath: Schw G. Joshua (Jesus) 8; 9; 17; 32; :
Methanis d. Resan: 29. 33; 34 (see to 32).

Farruch s. Pusbi: 5 ;
s. ?: 41.
1TS33 Nebazach m. Ahath: 28. Parkoi m. Ahath: 3; m.

TiiJVJ Newanduch d. Pushbi 5 :
;
Anur : 28.
d. Kaphni: 10, n ;
m. Behdan-
[X311B Farruchan s. Sahduch : Lidz
duch: Ellis I. i.
ru Noah (patriarch) : 10.

(also NINIDSTIB) Farru-
SOX3 Nana d. Kethima: chosraw s. Duchtanos: Lidz
Schw L; Nanai m. Ahathat- 4-
bon: Pogn B. Farruchiro s. Ahath-rabta :
Pogn B (cf. Farruchrui, Justi,

KnajjD Sebre-leyeshu f. Anuth- p. 96).
haye: Pogn B (w. Pognon = Pharnagin
Pharnagin s. (a
"his (my?) hope is in Jesus").
traditional conjurer) :
7,
OD,'NDD Sama(i) m. Behman- Myhr.
duch: i, 13.
Porathai m. Mesarsia : Schw
"iC'D Simoi m. Muskoi: Myhr. G (cf. smiB, Esth. 9:8).
'D Simkoi m. ?: 30. atria Pusbi m. Farruch: 5.
pKDtD Sumaka s. Kusanta :

na Path-sapta d. Mahlaphta :
Pogn B. Pogn A (with Pognon = na

nomo Saradust d. Serin: 9. , "Sabbath-daughter").
Mahlaphta: 24; m. Saborduch m. Ephra: i,

'PNp Kaki d.
Zadanf arruch :
Hyv. 13-
Kukai m. Paproe Pogn : B (cf. Sahduch m. Farruchan:

Lidz i.
KOVKdif t JuSti, p. lOO).
Mersabor: Pogn Saul (?) f. Mordecai: 41.
p Kayoma s.
B (a Syriac name, Payne- >

Sili s. Sarkoi: 12, 16.
Smith, col. 3538; cf. the fol- Schw

B^t? Solomon (the king) :
lowing). I, Q (nobo), Hyv; f. Amtur:

Kayomta m. Babanos: 9. Schwab I.
O^C* Solomon (the king) :

34, 39,
Rabbi father of a sorcerer: Ellis i; Lidz 5.
Hyv (artificial name?). ^P Sirin m. Saradust :

9.
Rubkai: Pogn B (= Heb. Sarkoi m. d.
Kaphni :
10;
npm ?). Dada: 12, 16.
Rustaum Churai Pogn
Pogn B
s. :
Sise d. Beth-asia:
B.
(compare the following).
Rakdatha d. Mehuphta :
Sisin m. Haliphai: 29; m.

Pogn B ("dancer"), Hawwa
Yazid :
Pogn B ; d. :
jen Resan m. Methanes: 29.

ibid.; undetermined ibid. (
=
Rasnenduch d. Aphridoe: 60?).
Lidz 4. ne> Seth (the patriarch) : 10.
I't^n Resinduch m. Baruk-aria :
Schw M.
n Terme d. Bade: 39.
'in Rasnoi d. Marath: 8;
m. Yazdoe: Pogn B. Tata niece of Bardesa :
39.
GLOSSARY C
GENERAL GLOSSARY
X3X father :
pi. prvnas 36 :
5.
ins be behind, tarry: Af. Wohls
13X perish: 9: 7. 2417.
X3131O destroyer behind :
pa'&anv Pogn B.
:
36 :
5.
X33X stone : NiO't 'J3X Hyv. do. : 8: 3, mnx Stiibe 58.
X13X, xnx3X lead (tin?): 19: 10, oh: Hal.

39: 5. N-oy: Montg. -px oh(?): Schwab F.
UX hire : XTJX Pogn B, N-pjy Lidz p*iK as: 32: 9.

2. 'S tree: 34: 5.
xiJ'X roof: 6: 7. unc* which is not
nought:
fX letter, of divorce writ : 8 :
Schw M.
13- there is: nbrrs 37: 3;n3ny are
ear: Lidz 4, "iix Schw I. in him, Pogn B.
'X alcove : 12 :
13. X3V = Talm. xs'N = N3 JVN,
IN, Mand. iy or: 8: 17, Lidz 2; Lidz 4.
if :
Pogn B repeated ;
= n^ is not: Pogn B.
if ... or: Pogn B. error for ?:
following nplN
X31X a disease: 24: 2. Schw G.
px squeeze: j'S'X i : u. eat: 36: 7; nxbsn, whoever
mx ,nnx letter of alphabet: nvrnx (f) eats, Pogn B.
9: 5, xmnx 35: 9. t63N food: 18: 6.
sweating fever: 24: 2.

unto, oSiy ^ i :
15 (see !>).
go: xibtx 2: i, xytx 6: 6; :
7:4; KH^N i4;inbN, pi.
impf: b'tx 36: 4, byrn, 16: 5 (also Glossary A).
b"W1 Pogn B ; impv : l^fN
Wohls 2417:
goddess:
Ellis i, VTH Schw F,
5, xr6x ("N) Wohls 2422,
bty ,^t Pogn B.
2426 (or, curse?).
brother :
pi. w. suff 'inx 4 . :
3.
i>x deity: 38: 7.
sister :
39: 9. , Af. teach: xabo Hal; X^Bliixb
relative
Pogn B nxaî,
:
34 : 2.
;
ib. (Pogn
Tnx take hold of: n: 4. as from f\r?').
(281)
DN, D'N if: 2: 3; repeated, whether pi. 'BO i : 12, Se>J 35: 8.
... or, Ellis I. XD heal:TD\ w. suf. i: 15; Etp.

, X-3'N mother pa'D'K 8 4, JVKO,
: : 'on' Wohls 2422 ; ppls.
38: 14; plur. p,nnn'N, 36: N'DK, K'DNO, Lidz 1C.
5- IDS, KniDH healing, etc. : i :

3,
? parallel to cattle, posses- 13: 8; pi. 3: i, etc. (see
sions, Schw M. p. 129).
jos be true : Hof. pacific ,

Schw M. ,
SDK myrtle :
13:3, Pogn B.
|ON Amen: e. g. JON pON, 14: ijBD'N hall: 12: 13.
8; pel p, Pogn B (see p. , OD'K, '303? threshold: 6:
63)- 4, 9: 11, Lidz 5.
Nnuo'n faith: 2g: 12. ? Wohls 2422 (see Frankel
[ON denominative of NJO1N ad loc.).
artisan (?) in s'uojn (NO bind, charm, of magic: 4: i,
jiaxnJON, whoever has etc.; nom 19: 14; Af.

worked for you, Pogn E.
ppl. JirvnDO Pogn B. ;
JT3
ION say, command : 2: 3 ; Etpe. S'l'DV, prison, ib. (see p.
-icrvtc 30: 7, ions 37: 5. 52).
word: Schw M, nc'C 13: , "K, "v bond, spell, angel:
2. 4: 3, etc.
tree-top?: 34: 5.
'H ditto. 4: 3, etc.
}N if: in p, Lidz 4: 9.
DK binding: Lidz 5.
pN yea: poi p5J Pogn B (see JOK). spell: 3:1.

vessels: 38: 3. 'K goddess: 2: 7, etc. (see p.
vessel n'3'i) JNO, Schw F. 70;
'B3S face: 13: 5, )iraJl in your
'K ditto? Ellis 3, Wohls
2422 (but see Frankel;
presence, Pogn B, no. 31.
is the form a confusion
UK anger: Schw F.
with or feminine of
'BN over? jia'BN paip Schw R.
and 'JMJ) man i : :
wood: 38: 2.
12, etc.; constr. yytt 7-
IN moreover: 3: n, etc.; 11N,
I3> C"3V 38: 8; pi. 'C'j'K 7:
NE'^N K'UWX Schw I.
15, 32: 10,
38: II. lax turn away: Pogn B, Lidz la.
man: ntfsi 'N, Ellis 5.

'b'3N darkness: Schw F.
woman, wife: 31: 9, 32: i; 'P'BN epithet of pno 7: n.

Knrmjg: 4; Nnn^ 3 3, 7: :
praeparatumf: 13: 12.
15, etc.; nnws Schw M; tc

keys :
Pogn B.
3:3; Knn, Lidz 2; trap: Wohls 2417.
xmis way: Hal 3. ST3 cleave: S'yt3î K^>xb3, Pogn B

Aramaean (so read in (see him, p. 50).
Pogn B, 27, ext).

= insB some form of evil :
earth: 2: Schw L.
2; spix, Myhr)
Pogn B. cease, abandon: impv. 7: 15,
pass. part. 17: 13, act.

fire : 8 :
14.
sneK ditto:
(?) X'bt3K3 Pogn B; Pa.
14: 7; xnsE'y,
undo: 17: 13, 7: 13 Ni>D3
Pogn B.
inf.; Etpa. Schw I.
'VK fever :
24 : 2 snes Schw G.
;
because of: n: 8 (cf. So'O).
'C'K guilt : Schw PSBA xii, 299 ;
womb:
oyv, Schw M (see p.
39: 3.
B"3
11213? 32: 10, 33: 12.
86).
enchant: 2: }'3 define, specify ( ?) : S3'3, Schw F.
3.
XBB"X enchantment, J'3, '3, '3'3 : between: }'3...

ibid.
|'3 , whether. or, 3: 5; . .
E'S rump: 'JiB>p, Pogn B.

b... '3, between... and,
nx sign of accus. : Schw M (Heb.). 29: ii ; K'3'3, '3, Pogn
snx come: 8: 9; Af. 'JVJVK, 9: 7. B.
fnx = jay press?: 38: 12. sra midst: 6: 11.
place: 9: 8; ins ins3 one n'3 within :83^ H'3 30: 4.
after the other, 38: n; sny3 egg: Pogn B.

Nin3 afterwards, Schw B"3 evil8 16, etc.
: :
F; im in place of, after, xnie3 malady: 34: 7.

i : 12, 28: 2.
Knint5"3 ditto ( ?) : Schw L.
sn"3 house, family: prvn'3 12: 2,
3, '3 in: passim; 'isna'a, 2:7; '3 pn'na 6: 6; Mand. with
sntrp, 2: 3;so3, in that, suffix, nn'3, 38: i, nn'sn
Schw I (?). Lidz 4; plur. p'Kn3 38:

'3133 a class of deities: 19: 6 (cf. ii. Of a sorcerer's
school 8: ii, 19: 17.
Glossary A).
J33 an interjectional call for divine (5>33) p5>330, Nn5o3D class of de-
help, in K31 XDit? )33, mons: 2: 7, 7: 17, 10: .4.
Pogn B (cf. the Syriac

etc. (see p. 79).
root ; Pognon, "maledic- D73 muzzle : 2: ii, Lidz 4.
diction"). JJ?3 swallow up, destroy, Etp. 3 :
7,
nri3 be ashamed :
impv. pi. nirra, 9 :6.
Pogn B. NJ'3<3 of cattle
building: 38: 3;
K13 come in :
fS3 Schw G. barn, 40: 4; construction
Kt'3 plunder ( ?) :
5 :
3. (abstract) 16: 6.
KHKD'3 pillow : Lidz 5. lightning: 12: 8.

I.
xnoiD3 in '31... KJinbtf, a goddess of virgin: 13:
censing, embalming (?),

Wohls 2417. NKJ D'K'W proud: Schw M.
ask 6; K"K3, act. ppl.
KJJ3 -.4: 33, 31J bend: K33- :, 1
2:4; inf. 3S3O,

{., Pogn B. Etpa., Pogn B., Pa.
Etpe.,
j6j?3 husband: 8: 13, etc. reply : 2 :
4.
class of demons (see K3J back : 8 :

3.
p. 80) : 2 :
3 in Pogn B,
; K3U lintel :
iirrmu ,6:4.
b3J knead: 12: 5 (of magical op-
XTV3 Syr. KT3
,
cattle : Wohls 2422, eration).
37: 2.
34: 8, 13J be strong : Pa. p33JO , 30 :
5.
top3 herd: Pogn B, no. 27 (so K133 man: 7: 17, 35: 7, 4:

understand). 12.
"13, p son, passim; Heb. p, 41 ;

JTI3J, n31J, Hand. K1K3J, N1313
plur. e. g. SOU '33, 1:9;
strong: 3: 2, 19: 13,
plur. w. suffix n33 1 1 :
y,
,
Pogn A, B.
29: 6, 38: 4.
Nnn33 might: Schw F.
xrm daughter : Ellis i ;
const.
hi J great ^H3n ion Schw F.
m passim, rm 36: 2,
NJT6lT3
:
5 :
3,
woven headdress Lidz

Hand, ns 38 :
4, nss :
2.
Pogn B (n&53, JT3 compon-
ent ofname Pogn B, ?) ;
vi3 wall up (against demons) :
17:
8.
plur. J33 3: 3, tinrm 3:
5. &6pm voice, 16: 10. 13 midst: 133 34: 6, wb 13: 10, 13 jo
Ni3i xr)33, demons, 29: 7. 32 : 6.
13 apart in |'O 13 19: 15, Pogn B. 113 tie, bind (of a spell) :
29: 10.
tro the open country: 17: 3, snu eruption, noise : '3 bsp Pogn
29: 7. B.
K13 Pa. put outside :
Pogn B. K313 color, form: f3r3 7: 15 =
'SO3 foreigner :
29 : 8. J'313 Myhr.
"in3 bright, of angels: Schw NB13 body: Hal, Schw Q; nsi3,
I. term for a man's inamor-
SO3 create: 2: 2, Myhr. ata, 13: 12.
KTO hail': 14: 3.
^T3 rob: Pogn B.
ma flee : Ellis i : 8. 1T3 inhibit, ban: 7: 13, Pogn B.
TQ bless :
25 :
3 ;
Pa. X3n3 Pogn B KHTTJ ban: 7: 13.
(= '30?). S3' TiT3

l
magical condemnation :
p13 flash (lightning) : 12:8. Montg.

(magic) divorce: 8: 7 (q. v.). 1, T relative particle, passim; with

Gukaean: Pogn B. following half-vowel, H,
DM great: Schw e. g. 'J3H. In Mand. T
F.
side: pi. JD'J 34: 4; familial- for T, 38: 12, 14, Pogn
spirit: 6: 2, 12: 9. A, p. 13. Used to resume
^3 circuit : chy '3 ,
25 :
7. a preposition, Pogn B, no.
N^J rock (?): Pogn B (so 12, 1. 6 (For omission of
Pognon or of the magic
; the particle in genitive
circle?).
construction, see p. 39.).
circuit KE'DB> "b&l Stiibe HH mine : 'TT3 ,
on my own
58, Pogn B.
part, 2:5; rvTi, his, 30:
^J spheres :
f?lb:i Niu 8 :
13. 4-
IWU ditto :
'3'sy X'bjij Pogn B. Vi ditto: 7: 12; n û, in
N^J ditto: N'DtJ1 '^rj, 6: ii. order that, 28: 4.
N^J SOT lurk, of demons 6

nsbj?, = :
:
Pogn B : i :
6, :
4,
(from i>JV?).
18: 6.
oba, KO'bi, = to NO'b, Lidz 4.

P2T cling, haunt, of demons : 1 1 :
6,
Pogn B.
qi'J engrave :
t^J TV ,
1 1 :
9.
\3i see -at.
foj SOJN ? Wohls 2422 ("good
works"?). 131, n3H hy on account of:
'lOJ 25: 3-
engrave :
36 :
7.
TDJ completion: 'Tj pasture land: Ellis 3.
|DT ny Schw
F. chariot-driver :
Pogn
B.
WJ Jinn: Hyv, prob. 37: 10 (see
S^H (angelic) cohorts: 8: 14.
p. 80).
(pi) NJH judgment, of the last
N1JJ, KIJU troop: 7: 17; species
of demons 37 : 6.
day: 4: 4, 19: 8, Wohls 2417.
xnvvj polished armor: 2:

in dwell: pn Ellis 5, piTn (?)
i,
Myhr.
27:3.
Kill dwelling-place and its
an itching disease: Wohls
precincts: 32: n, 38: 2,
2422. Lidz 4 ( Kisn).
K'3-iJ, '3Ti north: Pogn B. twin ditto: 29: 8.
bone, body: 7: 17. ditto 8 6.

: :
4, 29 :
Pa., chain: Pogn A (root ditto: Schw E, Hal.
tread down impv. Jim Lidz

:
4.
body: Stiibe. tH evil-doing: Lidz 4.
xm chase: Pogn B. NH see! here!: 7: 13, 18: 8 in
bm fear: i: 12, Peal and Pael, mBBn, Lidz 5.
rfym fearful, Schw F. ND"m limb (the 248 members) :
Schw E, F, Stube 56.

terrifying: 35: 7.
*nn return: 18: 9.
Mi; 35: 4.
Kin devil: i: 7, 39: 5, etc. (see p.

wn , Heb. n"n be : 'irrn ,
i : 2, 4 ;
74).
ppl. = future, 37: 3;
Mand. w. prep., riTinn,
K3T pure: 27: 4.
38: 13; 'n, Schw M.
snan place: pnan (sic} Schw G.
a&rn mansion: 38: 2, Hyv, Pogn
131 record: 14: 6, 29: 9.
A, B, Lidz 2; heavenly
131, Mand. ")3T, male: 6: 2,
temple, 14: 3.
39: 5, Ellis 5.
pan thus: 17: 10.
t"ian name: 28: 5.
pan ditto : 8 : 8.
&6n draw up: Pogn B, Etpa.
n'Mn Halleluia, magical term: 7:
K'imo reliever, epith. of Ra-
17, etc.; misspelt, 20: 5,
phael: 34: 7.
24: 4, 31: 8, 32: 12.
*6^n place in Babylonia: Hal. ibn walk : iWo 3 :
3.
m blood: Schw M.
isn turn: pane, of the angels who
sen, be like, appear in disguise, of revolve the planets, Stiibe
spirits N'Olb impf Pogn
: .
ib. i.
8; Etp. 1. 14, 36:
B, Etpe. i 12, etc. :
man, ro'sn, 13'Bn, isan magical

Knion likeness tot 1DT3 :
,6:4; terms for reversing
plur. KHKiDl, 39: 9 (see p. and astro-
charms, Ellis 3,
82).
logical fate, Schw G (sun,
KCH sleep: Wohls 2417. constella-
earth, stars,
be astounded Stiibe 47. :
tions).
a disease ( ?) :
34: 10. xmsn a disease: Wohls 2422
(rm) Nnnoeast: Wohls 2422 (so (Frankel reads Nrrean, see

Frankel), xno, Pogn B. below).
NT3nDl ban-writ 32 4, etc. : : mental conceptions: Pogn
A.
(ppl) Kpm, fern.- Nnp-m child:
ii :
6, ^12^36:4; now: 3: ii, 4: i.
tcpT"i, xp-isT ditto: 18: 6, Lidz

5- b.
l and, passim: n. J33'l 3: 3,
NJipnn ditto. Pogn B. K^TI 14: "WKD Pogn
11
6, !
tom healing: 37: i, Pogn B. B no. 24, sropj&tt 30: 3,
sm south: Wohls 2422. NTIinKI 38: 12.
nom true: 13: 8. 'i woe ! :

1:9.
"ni glaucoma : xne"3 '1, Stiibe 44 = NVT glory :

7 :
5, Pogn B.
Wohls 2416 (see p. 93). KJ'ST weapon: Pogn B.
ni, TV in max like, 37: 10; ni^ apud, WT loss:
restraint, 34: 12;
3: 3 nu rr |D from the H'a
M 't , prison :
Pogn B,
body, Schw ;
mb'O 3:3;
Lidz 2.
n' sign of accusative, w.
*n honey : 12 :
5.
noun 3 4 w. pron. 7:13;
:
;
tor victorious: 37: 11;

w. subject of passive wbv J'SKT K^n,
ninn rr Schw F resuming ;
JS"3S<T 40: 25, Pogn B,
P, 5 3- =
Lidz 5.
Nnnr victory, etc., parallel to

KniDN Pogn A, B.
"3UT flies : Wohls 2422.
soar
spr pour: 12: 5.
marriage-portion: Pogn B. Kno'T hair: Pogn A.
pt buy, Pa. sell :
Pogn B.
DT resound: 6: n.
-UT see Pogn B, p. 38 "an inde-
:
NDPO resonance: 6: n.
pendent root = (i) turn, Pa. designate (of setting apart
JOt
(2) cherish"; but the
the magic bowls) 3 i, : :
passages in his bowls can

31, etc.; invite: Pogn B.
be explained by equation
with nai, lead turn, order. (lt) wrier singing-girl = harlot :
toner wasp: Pogn B. Pogn B, Lidz 2.

iioro psalm :
14 :
3.
(nt) ;TTD on this side: 13: 7.
NiO'T a precious stone?: Hyv.
"int Pa. put on guard, Etpa. be on
KJVJT harlot :
Pogn B, Lidz 2.
guard: Pogn B.
KJTlT
'B'l hairs, used in magic?: 7: 13
corner: 4: 2, Pogn B.
air fly off : mxi uir Wohls 2414. (see p. 153).
nssr foul :
Pogn A.
Kir. K1NT spouse: 38:
(Jir) 13, etc.
NP'T blast: 12: 8; plur. blast-de-
(m) 'KTXT success: 38: 13.
mons 14: 5, 19: 3; 'ppr,
nnr depart:
nir, nrn, jinp Ellis 3
Schw M (see p. 80).
(see p. 130) ; Pa. jrv'TD,
nr equip magically: 4: 6, 19: 13,
13:7; Etp. jimp 10 6, :
31: 4, 38: 2, Pogn B.

xntxrip Pogn B. (cf. n,
Knnr, 'Kir magical equip-
JW; see to 3: 2).
ment: 38: 13, 40: 2,
J", Wr, xpr ditto :
JlpT , 7 :
5 ;
Pogn B, Lidz 2.
ppls. PT, nn 7: 12, = seed: Schw I, Hyv.
KPT, J"pr, Myhr; JlpHP 7: 5.
posterity : i : 8.
p'T impious, of charms : 2 :
7, 4 :
I, Pogn B. an Pa. love :

13 :
4.
impiety :
30 :
5. wan love: 'anj, 13: 9.
son hide: Etp. Schw I. apparition: pi. K'JSlin 31:
bin Pa. injure, destroy: i: 10. 10, Pogn A, Lidz 5.
s6ano the destroyer 9:8; srrn ditto: 30: 5.
travail, of a woman, 13: Stan sin: i :

3, 4 (of demons).
ii. sinner D'yon Schw
:
( ?)
,
'in injury, destruction: M.
Schw F, G, N. sin: Schw PSBA, xii,
ditto: 7: 16. 299 (see p. 86).

Kân ditto: 32: 8, 37: 11. pluck away : Lidz 4.
srtan ditto: 16: 6. a demon: 8: 2, 8, 12;

Nfiibn ditto: 32: 8. n, 17: 4.
embrace, cherish, of angels : switch, plague: 30: 14.
13: 4- K'n live: tirr 16: 4, jvna 36: 6;

"On enchant : 6: 6. Af. "nsn of mother, 24: 5.
in one: &nn 4:1; N'n living: 38: 39: 8:
-iB-jnn n, Ellis3. 7, pi.
life: 30: i, 38: 13 (see
Jnin one another: 31 :
6, Pogn
B. Glossary A).
Tin Af. surround: 4: Nn'n animal 7 14. : :
6.
xnrn ditto Hal; pi. S"3vn 39:
(magic) circle: 39: 7.
6, NDN'Jvn 38: 3, Pogn
precinct, property :
40 :
B.
4, w. K"n, livestock.
rrmo healing: Schw H.
mn new: smn, KTiKn Pogn B; f.
Nnmn 13: n. 7T\ Pa. make strong: p^no pass.

31 :
5. ( K^nno, n'^nn',
Kin pa show
. :
37 :
7, Pogn A, B.
Schw F ?).
(3in) wri guilty: Schw F.
s^n power: 2: i, pi. srb'n 2:
K'ln serpent: plur. twisitrn, Pogn 2; xnb'o b'na 37: 4.
B.
(in) nsnan a skin-disease: so read
pn, pn^>, without: Schw I.
in Wohls 2422 for 'n
KX'no precinct: Schw P. (Frankel, tonn).

tnn quick! magical interjection: ND'3n sage, in sorcery :
39 :
7.
14: 4 9. -.; also iT-Bnnn
6n) Sblbn marriage chamber: 36:
nn\ it.; nennN Stiibe
7-
14; C5>n' Schw N (between
'bn sickness : Schw F.
angel-names), Pogn B,
no. 5, end; cf. 'on. milk: Pogn B.
twrnn a skin-disase: Wohls 2422. ,
"n dream: 6: 10, 31: 4, 39:
Ntn see: 10, etc. (see p. 82).
30: 4, Pogn B; Etpe.
appear :
titrvn 6 :
9, etc. arm: 19: 13.
MONTGOMERY ARAMAIC INCANTATION TEXTS. 289
J. A.
E>bn weak: Pogn B, Lidz la. with a place mentioned in

Jer. Slicb.
Pogn B 5).
no. 29 viii,
son father-in-law :
^Jpn twist: Pogn B.

(but read 'snori ?).
(sin) smi-ins a pungent herb ?:
snon mother-in-law: Ellis 3,
28:
Schw G (curse of). 3.
3in Pa. lay waste: 38: n, Pogn B.

XBTI wrath: Schw F.
!<3in sword: 37: 8.
ion name of a place :
5 :
4.
Tin Pa. terrify: Him inf. 8: 7.
Don do violence 2 : : 10.
f'DNn leaven: 13: 12.

xmins a kind of spell Stiibe :
25-
N"U3n wine :
Hyv, Pogn B. 28:
Tin a pungent herb ?: 3.
ass: 40: 4. 14.
mn ban: pass, ppl., 7: 17, Pogn
pebble-charm :
19: 16, plur, B.
pom, iron, 4: i, 30: 3.
osnn curse: Montg.
38: ii (see p. 87).
ND'in anathema: Schw M.
c"cn five of you: 8: 31. 17: 4.
snJDins ditto 2 6 also snoin : :
; ,
xntrnn fifth: 6: 8.
Wohls
read by Frankel in
womb: 36: 5. 2426: 2.
encamp :
from ? Schw I.
pom Hermon : 2 : 6.
palate :
Pogn B. K Din an eruptive disease: Wohls
P^n throttle, of a lilith: 18: 6, Lidz 2422 (read n for n ).
5- Dionn ditto: 29: 9.

Knxon, xocn sufferings : Schw M, *pn Pa. blaspheme: 8: 16.
Q. Tin sharp: 7: 17.

'Dn quickly (see to tnn) 13: 9; :
enn Pa. enchant, poison: 7: 13 of
13 'on out upon thee, water (see p. 84).
Schw M.
black arts: 5:2, 33: 8,
'n grace: 13: 6. etc., Pogn B (see p. 84).
soiDNn contumelious :
30 :
4. sorcerer (harras) :
Pogn
cease :
j^'Dn Schw I.
B, jrenn, Nnsenn, masc.
Don jealous s-noosn xrx, Lidz
:
4 ;
and fern.
j'DDxn ? Schw I.
empoisonment :
39 : 6.
(sin)Nrrasn a skin-disease: Wohls darkness : 16: 6: pi. MOIETI

2422, end. Pogn B.
pan desire : Schw F. onn seal (magically) : onnoi D<nn

name of a place : Hal, Schw passim; 31: 5, 39: u, etc.
E (Hal. identifies with an sonn, Kon'n seal :

7 :
4, 19: 15,
Arabic place-name; Schw 38:7-
sennn besealment: 9: n. tr interjection: nn S' 14: 7, tPiir,
i<
ditto: 34: i. n'Knns 1. 4.
j oinn(?)
snonn ditto: 3: 38:
i>3' bring: nxblS, Pogn B, no. 28.
i, 30: i,
13, Pogn A snow-in. t?3' dry up :
Pogn B.
Knonin ditto: Pogn B. T hand: "HIT 19: 14, nTK 34: 13;
H-N hy on side of, Schw
"3D gazelles : Wohls 2414. E; T3 /><?r, 8: 13; rvnn
ioo dip: Schw F. ^H "T 7: 12; KHT their

hand ?, Schw E, Q.
J?:t3 seal: Ellis i.
3m give: 36: 4, Ellis i.
nj?3D a seal: ib.
KOV day: 4: 4 (of judgment).
"ino Etpa. purified: 12: 7.
(3lt3)3D good: 29: 9.

KDO' day-time :
3:3, etc. ;
KOHO'X 39: 10 ; NONOy

trms mountain: 7: 12, etc.
Pogn B.
DBD ? Ellis I.
ib" bear (children) : 1 : 8.
tfb'D shade : K^'ts "33 'TE> 29 :
9.
Nib' child: 36: 6.
'btro covers (used of the
N^SIIO parturition: 39: n.
bowls) :
4: i.
ND' sea :
7 :
12, 8:9, 14 :
2, Pogn B.
p?DD herb in a magic recipe :
28:
'
adjure: NJWK'Oi WDio 7: 16, cf.
3.
40: 5, etc. ;rvoiN8: 6,'n'OiN
xoc unclean: 34: 10.
17: 8; with by 8: 12. So
'Oio defilements :
29 :
7. understand J'DID PIIE^S,
|JB Pa. defile :
Pogn A. Schw 1 :
5 (not "water
nnij?B false deity: pi. Kmyo Wohls magic"!).
2422, snyo ffr. 2426. snom exorcism: i: 12; pi.
N:BIB the deluge: 10: 5. TnNDiD Lidz 5.
no Af. frighten away: 7: 17. KrroiD ditto: Schw I.
Kline disturbing: 'o Nrtn 30: Nro right-hand: 6:

11
10, Pogn A.
5- N'O'n south: Pogn B (with
nit2 trouble: Schw I. S'SIJ ) .
tear, pluck: 18: 6 ppl. of a ID 11 = IDS: i : 12.

lilith.
np\ np'N a disease: Wohls 2422,
WIE-IIB, ''B talon, toe: 19: 19; Schw G (who reads np!N
pi. K'B-iiB, Pogn A, B. the preceding n^xa is
W13V1B agitation : Lidz 4. misspelling for this, plus
etc.some part of the heart: B, and).
11:7 and parallels. Tp' burning, of fire: 4: 7.

eno stop up, of the ears : Lidz 4. Sip" glory = name 8 : : 6.
A. MONTGOMERY ARAMAIC INCANTATION TEXTS. 291
J.
the Name: 313 deceive: 32: 9, Pogn B.

Tpjp glorious, of
Lidz 5. S313 so: 16: 8.
KT throw: tnio, Lidz 4, pierced NDH3T3 'mb 7:9?

with a lance ?, but see 113 artificial parallel to Tin ? :
Lidz, and cf. ~ny. Lidz 5.
KmiK the Law Hyv, : Michael KM pitcher: Pogn B.
prince of the L. H3313 star 4 4 the 7 stars

: : ; 34 : 6 ;
KmiiD javelin : 1 1 :
7 and par- Hal, Schw E.
allels. bl3 hold: ^3<D inf. 4: i.
K3TP, 'TP Jordan (mystical river) :

J13 arrange: 'nrs ist pers. 15: 5.
Pogn B. S33D residence: Pogn B.
KHT month: 6: 5, Pogn B.
OV3 planets: Ellis 3 (see 3).
KpT greens: 18: 6.
SB'3 stone, as charm: Ellis 3 (read
tniT howler (class of demons) :
SD13 ?).
15: 6, Myhr 2, Schw G N33 tooth Lidz
:
4.
(see p. 81.).
^3, bl3 all: 7: 6 (both forms), etc.;
BT inherit: rrneniD? Ellis 5.
)Nc6l3 everyone, Lidz 2.
,
(jtr)xnr'B> sleep: 6: 10. iWo garland: 13: n.

an 11
sit: 13: 7, impf. ist per.
etc.;
Kni>3 daughterin-law: Ellis 3,
yny Pogn B. Schw G.
rr bowstring : 2 :
5.
KrvaÔ bitch: Schw L.
12: 8, n sin '3

1D3 Etpa. return: Pogn B (see him
3, "3 like: '= 32: 4;
p. 20).
'3... 13, correlative, 13: 7;
13 Pogn B, Lidz 5; KO3 priest: 19: 10.
Ellis i ni3K 37 10 K^K3
;
: ;
magic ?: Wohls 2426.
as if ?, Schw F.
magical practice : Stiibe
3K3 Af .
put in pain : K3<3, IK3j?3XD 2.
Pogn B, Lidz 2.
so 1 1 p3 therefore, 9 :
7,
t'3 :
3 : ;
KS'S pain, sickness : Wohls here, I.

25:
2422, Pogn B.
(SJ3)Knsi33 associates: 19: 9.
133 prevail : by 13s!? impf. Pogn B.
KE33 wing: Pogn B.
K>33 press down (technical phrase
Knt5"33 congregation : '3 H'3 nD'K
for the bowl magic): 4:
Wohls 2422 (see p. 79).
I, 38: 12, impv. J1BQ13
Lidz 4; Etpe. 6: 9. D3 abridge, blame: Pogn B.
term for the bowl: 6: i, SD3, KDN3, D13 (incantation) bowl:

etc.; (?) 28:
Nobj; 'E>3'3 7: 31:
13, i, Pogn B
2; step of a throne 12: 6. (KDV3), Lidz 5.
ND3 Pa. cover: 13: 6, Pogn B. f em. 7:9, 10 ; tob = '3^,
K'D3 covering: B. 17: 10 ^> to me, Pogn

Pogn ;
B, etc. In composition,
KTTID3 ditto: 13: 6.
pr6rv3, i: and passim 6,
KD'3, N'D-113, throne: 8: 14, 14: 3. in Mandaic with verb and
(ij?3)j jnj?3K ugliness, a disease ?:
pronominal suffix, e. g.
34: 10.
n|vp'3E> I have divorced
NOD'S menstruation :
29 :
7. her, 32: 9; for b, 19: 10;
133 disbelieve: Pogn B. with verb to denote pur-
n'3 ? in '3 Tin ,
Wohls 2422. pose, B'jW), Pogn B, no.
tmi3 sickness: Wohls 23, 1.
45, 46 (cf. by).
7: 11,
2422. not, passim; in Mand. com-

avert, Pe. Pa. Etp. pounded with following
~P3 reverse, :
Wohls word, e. g. 38: 8, nasb.

Pogn B, Lidz i a;
2422 (?). labor, asthma?: '3 nn
K313 sphere, orbit (astrological 16: 9.
term) tosns X3KBH ntnn

: N3 heart: 28: 5. etc.;
K'Tinxo N'JDrni :
Pogn B. KaW 11:7 and parallels,
K3-I3 Wohls 2422, see 19: 1 8.
'XtB>3 Chaldaeans :
Hyv (se be clad: 2: 2, 8: 3; Af. 13: 6,
Gloss A). Pogn B.
Nt3B>i3 honesty :
Pogn B, Lidz 2. Ntnsb garment: 2:2, 13: 6.
1E>3 Pa. bewitch: Pogn B, Lidz i a 12:6 see cpj.

'otrao for 'se>3o ?
be attached to: p^> of
pnD'j?
f|lC"3 sorcery: Schw I. demons, 6:3, m^W3 Pogn
TBO decent, of a good demon :
29 : B.
7- tn'i? company :
Pogn B.
3H3 write, of the charms: 9: 3 etc., curse: Stiibe 4, Pogn B, Lidz
Pogn B. 2 N'lt2s6, they cursed him.
,
jcmra writing: Ellis i. b a curse: 5: i, 31: 4,
written charm: Ellis 3. Pogn B; Ellis 3: $r\cb;

Schwab M r^ see
(ins) 113 Pa. remain, so under- pi. (
stand Nnsn3Di6 irmnn^, P- 84).

of the demons not return- ditto: Mntr*eioi6 pi.
B.
ing or remaining, Lidz 5, Pogn
and cf. Noldeke, Gr. 45. species of demons: 20;
3-
Pa. soil: pn^m6e, Pogn A.

b to and sign of accusative
passim; with sufif. '3^ food : Schw F.

enchant: 5:1. srvno ditto: snK'no Pogn B,

demons O Lidz 1C.
species of :
9 :
7, 32 :
5, 7, 33: 5, 34: 9, 10; Pogn B (see

city:
N3Xt2^> Montg. NJTNttnNO of Mahoza Pogn : B.
rrW night: i: 13, etc.; K'bb NDO chance
K^'i?,
on, reach :
Pogn B ;
Af.
Pogn B. bring, 25 :
5. Pogn BIn
"W> male counterpart to lilith: 8: nrooj (= nrtaoj), from
21, etc. KVO?
NJrW lilith ;
i : 8 ; pi. Krrb'b NniDO in -on, I pray: Wohls
and sns'W ;
n . b. nnW, 2417.
rM, 13: 3, 6 (see p. 75). ÎD'O, Mand. îtaro, blL3ros with 1
npb impv. np, recipe, repeated term and verb, because that:
in magical formula: Hal. 4 :
3, Lidz 5 ; w. *? and
KJB"b tongue of inf., in order to : 2 : 6 (cf.
:
13: 2; tongue
iwo ) .
curses, charms, etc., 4:1;
Pogn B, Lidz 4 (see p. N'O, 'O, "D'D, Heb. D'O water: K'O
88). ''C"3, a disease, Wohls 2422
(see p. 93) ; KJTX 'Oô 18:
6; 'E'sonD 'D 7: 13; 'N'NO
so ioo : sonbn 38: 5: jxo, rnxo, my w., Pogn B ; D'D of the
200, Schw E, F. heavenly sea, 8 :
14.
K^JD sickle, weapon of angels :

7 : kind, species : i : 8 ; species of
i?- magic, Ellis 5.
tnno rotten: Pogn B. eat (denominative) :
37: 9.
B1D remove: 'DO, imp. fern., 17. bo Pa. speak :
ppl. Schw G.
ii. Mand. SDÔ; pi. JÔ,
po suck: 18: 6. Mand. X'^D, word, espe-
mo die: ni wo ppl. Wohls 2417. cially of incantations: 6:
12, 12: 9, 34: 5, 38: 6,
NniD death: 3: 6.
Pogn B. (see p. 85).
irra ditto : Wohls 2422.
ditto: 6: 9.
Nmnoo killer, fem. :
36: 5.
ditto :
27 :
5, 38 : 8.
(TO)Knf3O hair: jlD'K'rJD Pogn B.
be full :
]iKborv 12 :
7.
brain, head: Schw F.
S'lvo flood: Pogn B.
strike: ppl. pi. |no 6:4; pno'n
angel, passim as title of evil
Etpe. 18: 7; Lidz 5.
spirits, 4: i, 37: 8, 38: 6,
xnno stroke, plague: 16: 6. Wohls 2422 16; of dei-
Knino ditto: 40: 8. ties, 36: 5.
female angel = god- ("io)nnn bitter: 2: 3, 4: 4, epithet
dess: Pogn B, no. 15 of of devils and charms.

Estera ;
in his no. i4isnDy KIN-ID bitterness :
Pogn B, and
'0 K'as&D, prob. fem. form plur. KnN'-itnD.
(Pogn "queen"). o lord: of deity 19: 5; as
o zodiac-sign 19: 9(?), his
human title, K1B1T in Schw
constellation Glos-
(cf. E ;
of the sorcerer Lidz 4 ;
sary A). construct no, Hyv, gen.

king :
34 8 of Solomon Hyv
: ; no, 18: i; 'mio his lord,
of Michael; ib. l^xo of 12: 6; pi., 5'rvKiND Pogn
God (Arabism?
- -
so B, pnmo 28: 5.
Noldeke, 11
p. 295) 5, -'=fe-s. la'v rn-io, our
:
;
18: 4, k. of demons. dead

lady 19: 5; lady of
queen: 19: 6, q. of god- and living Wohls 2417,
desses.
Pogn B NntoXO.
kingdom: Wohls 2417. mo rebel: Schw F.
, gen. pn from, passim; 'DO (?, mo rebel : i :

9.
Schw F '0 Schw H ;
w. J
oil : Schw F.
assimilated 13: 6, 17: i,
"WO town : Ellis 3, opposed to

i>JTD 17: 5; from me,
Lidz 5, K^H J'O ditto, nno stretch out :
Pogn B, Etpa.
Pogn B. lOB'D 1DP3, =

Wohls 2426, and his note
plague : 16 :
4, WJ'K 29 :
9.
p. 29.
move, etc.: Stiibe 62.
Pa. ordain : Schw F, arrange
'mo 3 Pa. excommunicate, expel: Pu.
15: 5-
JH130 Hal Schw E, ,
=
xnsOD portion, in marriage :
snuo Schw M; see Lidz's

pi. xnxiJD Pogn B. in
note on NTio = = N"no ?
NDD melt: 9: 6.
Lidz 2.
ton denom. fr. TDX, bind: 32: 7,
H'3 (?) excommunication?:
33:8. Ellis 3.
&6'J?D robe: tnD'n 'o 13: 6.
sm'3 vow, ban, in magic :
5 : 2, 7 :
intermediate (of the middle

13, 32: 12, Lidz 4 KmSM
of the three spatial re-
(see p. 84).
gions) : X"xxo K'nt6y Pogn
Nirvj he is ( ?) : Hal.
B.
' in: Af. make clear, name ( ?) :
7 :
bind :
Pogn B, Lidz K'pnjn
2,
and cf. Ass. 9-

(so Pogn,
Nold. 16: 6, also
masaru, but see light:
Mand. Gram. Pogn B.
84, n. 2).
~r\3 tremble: Pogn B; p'JD ,

Pael D3 Af. afflict: liD'Dn, 17: 6.
pass, ppl., Halevy (see KD3 Pa. prove, try: nK'D3 she has
3). proved, Pogn B.
JO13 commotion :
Pogn B. xrvDX3 trial :
Pogn B.
ni3 rest: Etpe. rurvK, 2: 6. 303 take up :
4 :
6, 28 :
3, Pogn B ;
Nnru impv. f. 3'D 17: 9.

rest: Pogn B. pi.
Kni3("3?) in oinoin?. Schw ]0-<3 Nisan: Wohls 2422 (see p.

R. 55)-
KIT: rest: 16: 7, Schw E. ns3 blow with the breath : Schw F,
sni3 fire: 8: 13, 14: 3; charms of

of demons blowing on the
brain.
fire 15: 7, 34: ii Gabriel ;
prince of fire, Hyv; light, [S3 fall: impv. lîs Wohls 2414,
in '3 '33 i : Pogn B.
9.
N"il3 pepper: 28: 3. t6a'3 '3"i3 a disease: 29: 7.
nt3 depart: nn'n, 5 : i. PS3 go out :

pIB' 3:11; impv. pis 36 :
2, 'pis 8: 10, ipa, ps

(Sr3) 'Sto, &6to constellations:
17: 6, 7; Af. K3p'B3no
Schw G.
Myhr = Wp'BO
34: 6, Ellis 3,
7: 12;
TPT3 class of evil spirits: 21:
inf. sp3b 9: 8, w. suff.
23: 2.
32:8.
PP'TD class of evil spirits :
7 :
nS3 Af put
. to flight : mS3X Schw
II, 14: 6, ]'pt3D 23: 4 F(?), see 3-
(see p. 75).
XB'B3 life, person: 7: 13; 2: I,
KBTI3 bronze: 4: 6, 6: n, 15 :
7.
Pogn, '31 of one's own.
nru come down 8 : :
7, 12:5; Af. 2 :
KX3 wrangle: Pogn B, Lidz la.
6, 27: 9 (of angels, nx3 be victorious : Hal, of a star ;
curses).
NDB> D1BH '3, Schw I.
103 Pa. guard 7 9, 35 :
6;
: :
Etpe. K3HV3 victorious: Schw I.
10 3, 32: ii.
:
(Kp3) smp3 libation: 36: 7.

N-ID3, 'K3 guardian: Wohls
(3p3) 1p3 Pa. perforate :
Pogn B.
2417, Pogn B.
Nmt33, 'Kt33 3p3 distinct 'renunciation: '3
guarding: 35: i,
D'3p3 lino 9: 6.
38: 13, Pogn A.
KmtSD ditto: 7: 13. KH3p3 woman, female: 30: 4,
KH13-1D3D 6. H3(')p3 Ellis i, Schw M;
wardship: 35:
NH3'p3 30: 3, srop'3 (most
ni33 before: Schw F.
common form, sing, and
D33 Pa. butcher: Pogn B.
plur.) 6: 3, 8: 2, 37: 10 ;
K"S0313 stranger: Pogn B. t<n3p'3 8:8; Nmpu , plur.

bite: Schw L, Q D33. , Lidz 4, 39: 6,
Pogn A. magic art: xnnD39: 4, Pogn

Nmp'D curse ?: Schw I. A, B, possibly in N1D3. NTD
Dpi, Mand. Dab grasp: 4: 6, 7: 17,
= 'riD3 trvriD Lidz 4. ,
16: 8, Pogn B Pe. and NDD go astray : 1 :

9.
Etpe. tthoo, NÎDD Lat. ji//a ?: Schw F,

N3E>J trap: Wohls 2414. bis.
a satan, Satan 2
spirit, of man: Schw G,
: :
3, 5 :
4,
Nno'r'J 39: 2. etc.; K3SBD 19: 3, 40: 8;

12:8. plur. 35: 3.
blow, of windblasts :
writ: "33iTn 'D 26: 6.

"in: Hif. permit : Hof. prno, Schw
G. side: 6: 10.
Na'D sword :
37 : 8.
3ND Pa. make unclean N3NDD : N3D, N3Blook at: Pogn A, of the
Wohls 2422. demon's glance Schw ;
I.
JND pass. ppl. soiled, foul :

?3D Af. commit offence: 4: 2, 5
39 :
10, N'rND ,
m. pi., (inf. ^3DN ) ; Etpa. be-
Pogn A, NHNrD Pogn B come wise Stiibe 48.
(cf. NJD). (j3D)Nm:"3D'D poverty: 34: 12,

3D turn away: 8: 13. Lidz 4, as object of exor-
NJD Af. walk: 12: 6, Pogn B. cism; 16: 10, genius of p.
T3D close up: 13: Pa. Lidz
"OD numerous :
pD pi. Schw i, 4.
Q- NT3D astrological term =

KID stocks, for the feet: 39: 4,
pole? Montg.
Pogn A KHIND. n?D Selah, magic word, 5 :
7, 36 8, :
etc.; rtbtfD 20: 24: 6

N':NTD, 'ND bases, of the world: 5,
Pogn (p. 77). (see p. 63).
DTD, Dt3D close up: NOUNDO1 NDHD Krvb'D cage-work :

19 : 10.
38: IO, NDTDD 40: 21. P^D go up: p'^D 3d pers. 32: 8.
D1TD Sodom. rvp^D ist pers. 9: 7.

Nino row: 2: 7, 27: n. NDpSDO ascent: Pogn B.
ND'aiD seducing spirits NOD (?) poison: Schw F.

:
35 :
4 (see
p. 80). ~|OD descend upon :
Pogn B.
NflDiD Wohls 2414.
mare :
N^NOD left hand :
Pogn A vbw, ;
6 :
11D in Red Sea: 34: 4.

'DT NO', 10.
NB1D end: Schw F, I'D^y llDb. 'pOD a place in Babylonia (Yeb.

tano seize: Pogn B, Lidz la. 1213., 'D 'QJN), home of a
put a cover on pass. ppl. xa'D :

demon : Wohls 2417.
38: 12; Pa. 7: 17, Pogn N3D hate, in ppls. only : act. '3D
B. 2:1 = 'N3D 27: 6; pass.
5: 2, 39: 6, Pogn B (cf. ny unto: 4:4 = Kony 19: 19;

).
with inf. 'b KOiy 34: 11 ;
'D hatred: Lidz 'T ny as long as, Hal.

4.
Pa. gird B. lock of hair: Pogn B, Lidz -2.

|JD ? :
Pogn
hair: 8: 3.
Pa. help: Schw I.
D lip: Lidz 4. embryo: 39: 3, Pogn B.
stench: no mi, 16: 9. bird: 7: 14.
demons: 7:11. ply be in distress

species of ppl. pi.
:
D destruction: 16: 6. Pogn B; Af. press, T

13: 3-
KTnD loosening: 16: 6.
PPS? so Hyv in 1.
4; read
hide, protect : Nifal 25 : 2.
KmriD secret arts? Ellis 3.

xnpx distress : Lidz 4.
pi.
iiy Pa. blind: pass. ppl.
Pogn B, perh. in snio Lidz
make: 12: 6; of a magical
4-
work 9 2, 32 3 Pa. use : :
;
strength: 6: n.
as a servant, Pogn B.
strong: fern., epithet of
servant :
34 :
7.
Dilbat 28: 5, of deity 38:
magical practice : Schw 7, of spirits and witches
F (for this and following
Pogn A, B.
terms, see p. 51).
xy sheep: 40: 4, 14.
ditto :
32 :
3.
NTy Etpa. persist: 34: 10.
SH3iy ditto: 9: i, etc., Pogn B,
Lidz sisoiy of the
srmy in 'yn noin , Schw R.
4 ;
Jewish cult 29: 12. seal-ring: of the sorcerer:

17: 12, Ellis of Solo-
ditto: 34: 13, Ellis 3, Schw I,
F, M, Stiibe 10.
mon 34: 8, of God 8: n,
ring of fire 15 :
7.
13V pass over, transgress 32 : : 8
i :
9, 7: 3, 6: ii 13'J.
;
32: 10 = 33: 12.

1317, 13'y across :
Q
no' "Q'y JO 8 eye, the evil eye : Knt5"3 'y 5 :
4,
9 = 13VO 17: 10. Lidz 4, nyi j"y , Ellis 5 ;
various possessors of the

N-113'y grain: Hyv.
evil eye 30: 3 (see p. 89).
xm20NO passage: Pogn B.
temple: Pogn B; class of
K^jy in 'jn, soon: Schw M.
evil spirits, 38: 8, 40: 19,
iy eternity, with obiy: 2: 15.
Lidz 4
Pogn B, (see p.
KTy time :
pi. N'Ty 26 :
5. 72).
XJiy ditto: 6: 6, Pogn B. enter: pby'3 29: 20 ji^yj 30:
=
go away :
5 : i ;
Af. 7 :
17. 10 ; ppl. J^'N 38: 14.
b'by w. ~\by, out upon thee : "toy stand: 8: 14.
Pogn B, no. 28, 1. i, = xpoiy depth Pogn : B.

Heb. by nb'bn (so better snioy Gomorrha 2 : : 6.
than w. Schwally, nbb\
jy a herb used in magic :
fr. Ass. elelu lament. Or.

28: 3-
Lit-Zeit. ii, 7 f.).
y, 'X necklace charm or spirit:
Mand. bx unto, upon, to
29: 7, Myhr 6;
,
7: ii,
(freq. for b, cf. pa'by and
Nnpjx, 16: 9, masc. plur.
pr6, 8: 3, 9, and in gener-
12: 9 (see p. 88).
'PJS ,
ally in Mand.), passim;

tosy dust: sissa, Wohls 2417; =
"n xbx, by Life! 40: 6,
Heb. may, Montg.
1 8, cf 40 5 w. suflf.,
. :
;
2<1
fern., Schw F. 'a'^y

STp'y magical knots, as class of
sing,
('emons: 34: 10 (see p.
~\by 36 3 ( xna'by ? Schw
:
88).
F) ; 3d pers. irp^y Schw
F, *mby Stiibe 32 ;
2d plur. ipy uproot :
p'py, Hal; Pa. 8: 15;
pa'X^y Pogn B ; 3d, YX^K, Etpa. 9: 6.
prrxSx , Lidz la ; xoSy Nrnpy barrenness, spirit of:
(upon him ? Schw G) 11:3.

until Pogn B, why Schw (mpy) K"apis(i) scorpions: Pogn
G alternating with
; 'ixSy B, no. 27 (Noldeke).
Pogn B, no. 28; inxo^y,
(aiy) xaiyo west : U'ohls 2422,
how, why :
Pogn B. B.
Pogn
above: 19: 10.
(any) any sweet: Ellis 5.
"'ib'y against : rn^y ,
against Schw G
a kind of disease:
him, 37: 8, lirvixSy, Pogn (see p. 93).
B.
'X be 1: 7: 17. Lidz 5.
X'X?y superior, epithet of ce-
K^'Qiy darkness :
Pogn B ; plur.
lestial gods :
Pogn B.
Montg.
n'by height: 'jn xâaia Hal.
piy flee: pnjr 3: 7. p'-vy 3: ii;
oby, D?iy eternity, in formulas :
Ellis pny
impv. ip"i'y i,
ijn o>iy -\y i: abyb Lidz 5

15, (cf. mp).
3: 5, poby f\-\ob Schw F. ne-ymake: 9: i, Schw Q, Wohls
xoSy a kind of injury: Schw G 2422 (of magical prac-
(see p. 93). tice).
Dy, D'y with: i: 13, 6: 3, 35: 6; oppress :

ppl. XDW 34 :
9, of a
"\ D'yi, and also (?) 1:3. class of demons.
xoy people: n'ony 13: of ten : 'y in , Ellis 3.

i,
tribes of angels. xp'ny, 'n old :

Pogn B.
a Mand. genius :
Pogn B, the command 38 : :
6,
3 Uthras. (w. suff.) ib.
WiplB ward, imprisonment :
B and: 'CDS 17: (see Bio), n 34: 6.
na'KB, see under *ip< (see ypa burst open: sps'i 6: n.

p. 105). na Af. break, annul: inf.iB'D Stiibe
D3B Pa. mutilate : i : 10. i, 44, p'sn Ellis 3.
JUS encounter -.2:2. IIS scatter, bewilder: 7: 16.
NJMB plague, class of evil {6ns iron: 2: i, 15: 7, 38: 5, Schw

spirits: 7: 14, 15: 6 (see I.
p. 92). ma flee: Schw N, Hyv 14, Stiibe
xnyjs, KrrjMB fem. of above: 49 ; also prob. in pma rns

Wohls 2426, 16: 10. i : 10.
"UB Pa. break: i : n. determine, of a decree : Lidz 4.
SOJB body: 7:6, 19: 15, 38: shrine-spirit: 38: 8, 40: 19

9- (see p. 72).
ITS scatter : 8 :
2, in a magical DIB scatter: 28: 3, 4.
phrase. XBiXiB person :

Pogn A, of demons.
potter: Pogn B. pis separate: IV'S, 17: 13, ist per.
potter's vessel, of the plur?
bowl: 9: i, 32: 3, 33: i.
deliverance: 4:
Njpis 5.
"IDS banish, divorce: 9: 9, 15:8, ena Af.-Hof. ppl. of the pronounc-
etc.; Af. Lidz 5 (see to 8: ed Name: Bnison fiDE>,
7). Hal eniDD or 1 1;

:
9 =
Nmt3B exemption: 17: 12. NEnso KOlB' Lidz , 5 ;
of
JOitTB divorce-writ: 8: 7, etc. angels poinoi J'BnBD Stiibe

59; Af. in Schwab I,
OB Pe. and Pa. bind :
Pogn B.
warn?
J?S divide inheritance :
Pogn B.
ms Euphrates: Schw G.
K&a half: Pogn B.
=
BK'B Pa. stretch : 2 :
5 27 :
7.
Dis, ns mouth: 13: Lidz 4; *sby i,
break, annul (charms, etc) :
nirp 5:5; 'SKX 'sa 20: 5.

pnnB'aoi tini^B Pogn B,
D'JB face: 'JBO, Schw F. of the magic divorce 1 1 :
K'JB in 'S H31J?; Wohls 2414. 7-
DB break: 7: 17. , KmKE>B annulment :

Pogn
28 B.
pos cut : :
5 ; Etp. spe'By Pogn B.
command Af Lidz 4 word 37 : :

7.
:
36 :
3 ;
.
;
Etpe. 35 : 6. n)TB doorway : 6 : 6.

nans image-spirits: 5: 2, "13'na, 2: in Lidz 5, but see mp.

7, 38: 8, Pogn B, Lidz 4, DTP, DtOp, Dllp before, in sing, and
npns Schw Q, pSTiB fern.
plur. :
mp ;o, rroxnp, 'monp
pi. Ellis 3 (see p. 72).
3: 7, nDlp3 4 7.
9; Syr. :
6.
idolatry: 37: prwip, 36: 5, monp 37:
8; mip JD 25: 2, ojnip
filth: 'V nyo 18: 6. Pogn B.

J/3V dip: Schw F (?).
Dp, 'Op ditto :
'Opb Ellis i, np \o
from him, 13:2.
xyavs finger: Schw F.
mutter: Schw F. pristine :
33 : 1 1 ;
Adam Kad-
*|1X |HXQ, JBXD
mon 10: 3; of Mand. Life
iiv bind, with a spell : 6 :
6, 7 :
2,
and Nebat, Pogn B.
29: 5-
B.
11V draw, depict: n: 9 = Ellis I.
( ?) tresses Pogn :
xmix on a E>Hip holiness : Schw M.

figure, seal: 15: 7.
niv obey: Tnv trnp holy, the Holy One:
f. impv. 8: 10.
Schw I, 7: 15.
jnx stink: Pogn A.
KX'X ray of light: 7: 5 plur. XE"np ditto, particularly epithet
of demons: 4:1, Pogn A.
rvx'X glory: 12: 7.
Dip arise, stand :
ppl. act. rrp 2 :
7,
*lbx scourge : i :
10, Lidz 4.
D'p 13: 8; prwp Peil
NJlB'X north: Wohls 2422.
form, Wohls 2417 (of
nsv morning: 26: 5. the resurrection) Pa. 29: ;
Nix cleave: xnxx cloven (hoofs), 10; Etpa. 16: 4, 8: 17,

Pogn B; Etpe. 6: n. etc.; Af. pô'psn, Pogn
to-nx side: Schw G. B.
stature, person :
Pogn B.
Np emphatic part, in xpSK, 7: 14,
ditto: 2: 19: 3, Pogn
17: 12. i,
collect:
B.
Nap 37: 4.
place : Schw M.
bap receive: 6: n, 37: 7, Pogn B;
impv. ib'ap Ellis I, b'3Np ditto: Hal (of cattle).
Lidz 5. ,
bt3J kill, of demons :
3 :
2, 4, 36 :
xba'p counter-charm 6 4, etc; j6t3NJ Lidz 5 (cf.

: :
2, 32 :
8 (see p. 86). Glossary A).
rrtap? against him Schw E.

: bind, of magic : Schw I.
trap, siaip tomb: Wohls 2422, N-iB'p spell: 7: 13, 28: 5, Hy/.
Pogn B. Ni'P pi. wax figures: 39: 7.
ditto: Pogn B, no. 5. (bp) t&>? curse :

5 :
3.
voice: 7, 11, of the client pp horn: Pogn B, Lidz 2.; of a

13 :
9, of the witches Lidz magical figure 12: 5.
la; N^pro the magical in- Npilp link of a chain :

Montg.
vocation, 16: 10 (see p.
Nnapip head: 2: i.
84).
(B>p)twp old: 19: 9.
amulet: 2: i, 10: 17, 29: 5,
H?p hard, painful: pi. "B>p 7 :
n,
Ellis 5 (see p. 44).
Wohls 2422.
NlOip vault of heaven?: Pogn B bow : 2 :
4.
(zodiac?, see Payne-
Smith, col. 3650).
Nnop = Nt20p ? contortion :
34 : 10.
NB'Nl, NK"i, NB"N1 head: 19: 19,
Pogn B, 4: 5.
KJ'Jp, ''p possessions 2 5. 34 3 : : :
D'S^Ni beginning : Lidz 5 creation

(the Mandaic use for ;
"cattle" not assured, in 11:9, 18: 12.
31 great 4 4, etc. fem. TI31 ,4:5

34: 8 may mean
: :
'p small ;
cattle).
'i Nrw , 38 : 10, Wohls
2417 'i 'ON grandmother,
'Bjp person(?): 'OJp 'TD3 Schw I.
NTIN31 Pogn B 31, '31 title ;
(ip)NTip cold: Pogn B. 8 8, etc. plur. f3i Schw

:
;
Nip call, name: 16: 5, 36: 4, np'b I, NDN3in Pogn B, '3131

demons read the inscrip- masters 16: 8, so N'3in
tion, Ellis 5 (see 3) ; 39: 7-
Etpe. 3 :
2, Pogn B N'ipo. NH31 usury: Lidz 2.
Nmp magical invocation :

7 : N3131 (?) master: Hal.
n, 16: 10, Pogn B, Lidz V31N four: 4:1, N'31N Pogn
(5?3i)
4 NmpN (see p. 84). B p'n?3iN the four of
;
NJTnp ditto: 35: 4. you, 8: 13.

NJN'ip ditto: Pogn B. PV31N forty: Schw E.
Nip chance upon: 18: 10, Ellis 3. Nrry'31 fourth, fem. : 6 : 8.
np mishap, Schw NHD wrath: 16: 3, 37: 8, 39: 7,

pollution:
G, 1. 8 (so possibly, see p.
Wohl 2422.
92). N^Ji foot: 19: 19.
3ip approach: 6: 10, etc. NU^ ditto: 38: 12.
3ip, Tip near, neighbor : Ellis Nbrj ditto: Schw I.
3, Hal, fem. wunp, Schw NU'J ditto: 12: 8.

G. b'Ji hobbled: 38: 10, 40: 21,
N3Nip battle: Lidz la. Lidz 4.
nip, Nip flee: 18: 9 = Nip Lidz 5 ND3i stone(?): Pogn B, D'Ji Lidz
(metathesis of 2.
spi shake ( ?) : Lidz 4. Njn crop ?: Hyv.

jm? 34: 5-
3131 chariot: 8: 13.
nn, snn spirit, of man unn : Nnnmo ditto: 14: 2, 25: 2,
Pogn B, plur. Pogn B.

Lidz la, Pogn A; NDI cast down: 9: i, JOT act. ppl.
gen. of evil spirits, 8: 16, 6: 4, "on pass. 7: 17;

etc., plur. ninn Schw K, Etpe. ]ionn 14: 7.
'nn 16: 8, etc., as masc.
Nton (the divine) beck: 19: 8.
30: 3, cf. Ellis 5 njn nn
SfNOT one endowed with the
napji-ot; tvW> n 30: 3,
-bsj no "> 16:

evil eye ?: Pogn B.
9 (see p.
DOT trample : i : 10.
74).
B.
KDDn reptiles: 7: 14.
perfume :
Pogn
fOl prick, bruise: 18: 6.
(on) on, DSO high: 14: 4, Pogn
B. NK'DI evening: 26: 5.
-i
height: plur 9: 6. Dnnon name of a place or sanctu-
34: 5- ary: 19: 12.

ditto: Schw G. jn evil : Ellis 5.
ditto: 32: 8, smjn will, pleasure: 12: 6.

KOiNnoPogn
B. 1B"| encamp: 2: 7 (but cf. 27: n).
NP, KttO of &HS1O camp: 2: 7, 27: n.
mystery, magical
rites: 6: 11, 7: 13, 28: 3. ysn lift, remove (Noldeke eft.
37: 4, etc. (and see p. Arab.) :
pyBvn, Hyv (who
85). supposes Kan) .
TtOfn name of a place or sanctu- Np'T pn "le crachet a etc crache" ? :
ary: 19: 10. Pogn B.
Dm Pa. have compassion: 13: 4; dance, of angels: 12: 8.
D'avurn ( ?) Schw L; ppl. JTpl firmament: 8: Stiibe 61

9, ;
Dm loving Schw I.
Hand. Kn'pi, K'ypn, pi. the
'Dm love of God: 3: i, u: 2, seven X'nypn, Pogn B.
Schw E. authority Stiibe 61 men in
:
;
Knom love: n "P love rites, center of bowl No. 20.
28:3. signing, of a name: KDB> n,

Dim name of a place or sanctuary :
Schw I.
19: u.
pm be far :
ppls. Kpm Schw G, P'm V Heb. relative: KVW, 13NE-, Schw
Hal; Pa. 14: 2 Lidz 4; M; magical element, see
8: Lidz p. 60.
Etpe. 17, 4
ask: n-b'KB' 4: 6.
J.
hell ^>1KP V3P seventh hell? 6:

:
disturbing: 24: 4.
12.
NTl? plur. demons : 2 :
7, 7 :
14,
UP burn: 33HP3 28: i.
Pogn B, etc.; pCTtf?
WP class of amulet-spirits: 15: 6 (read t''
133 '"5'?) Schw G,
(see p. 88). etc. (see p. 73).
(rat?) Krapin praise: 29: 12. semTE> she-demon: 7: 14.
KC3E', KD31P plague, plur. class of SOB* throw down :

Pogn B, so HP in
demons: 12: 4, 15: 6, 10, Stiibe 50?

35: 3. H Y V ( see P- 9 2 )- ne> Pa. send: 36: 3, Pogn B (also
Kiv3P road :
5 :
4. Peil forms).
531? Af. adjure, in exorcism: rvjDPK KrmK> a form of magic (see p.
pa'by i :
8, 3 :
3 ;
Mand. 86).
JV3PK, I adjure, 40: 5, Kme'D sender: Pogn B.
Pogn B (assigned wrong- KIP be equal: in ppl. '3 niPK, like;
ly by him to K3P). Pa. set: 37: 11, Pogn B.
3P, Kjjyp, ny3P, njnp seven: nKmp lust: 28: 4.
6: 7, 19: 4, 4: 4, etc.;
(DIP) o'P eye-tumor: 34: 10.
Mand. K'SKP, J)31P, Pogn
B. IIP crawl, of witches Pogn : B ;
rub(?) ib.
I'JQP seventy: 7: 17 of angels,
IIP leap forth: ppl. TPig: 14.
Hyv of spells.
KiKlP leaper, cphialtes: Pogn
Knjn3P oath Schw I.
:
A (see p. 82).
KTVJP3P seventh, fern. : 6 : 8.
Klip wall :
4 :
6, 34 :
4.
P3P dismiss, divorce: np'3P 17: 2,
PIP Pa. overthrow: inf. K'PIKP,
32: 9, 40: 22 nb'P'3P I
Pogn B.
have divorced her ; Pa.
B.
Kimp bribe :
Pogn B, Lidz 4.
Pogn
ninp worship: 8: 14.
pia'P divorcement: 8: 13, plur.
9= 5- tnp burn, with love: jivnp'J 28: i.
131? Pa. break : Schw G. snsinp consumption: Schw G (see

K131P "nicl" ? : Schw F. P- 93)-
ri3P cease :
JTP3P Schw E, jtrpJV3P D'pnp the ether: 29: u.
Wohls 2426. Kninp slumber: 7: 16, 8: n.
xnnuc* residence?: Schw I. Kiinp black, of a kind of demons :
I3t? Etpe. dissolve like water : 2 : Schw G (see p. 80).

II burn, 28: I.
; "nnp emancipate demons who are :
E'JB'Pa. disturb: i: n. not p-inpo Schw I -nmpo ;
?, SB'JltJ' commotion :
Pogn Schw R.
B. KTP song, charm :
32 :
9, 33 :
4.
331? lie: sexually of demons, 1 :

13, DIE1
,
SOB> name, passim :
plur. niD'B>
1 1 : 8 ;
Af . set down 34 :
5. 9: 6, jin'oe- 14: 6, jnotf
lay a ghost 16: n; lay a Ellis 3, Knnoitr ^5n1ot SHNDS?' >
spell 34 :
5. Schw G, xnnDitr 16: 8;
KaaC"O (TV3) bedchamber :
7 :
7.
Mand. Kelts' 38: 7, plur.
8: 5, 19: 3. IVXD'B'40: i; Dit5>3, in the
rot? find: Etpe. 8: 7.
name of (deity, angel,
sorcerer, or the charm-
NJS' !??1
haunter, species of demon,

words following, e. g. 6:
so Noldeke to Hyv, ZKF
7). passim; n. b.rrotrb 28:
ii
296, perhaps better read
i. lOE'O 95; DIB'^T of
whatever name i :
13.
Shekina: 14: 3, NOC' lay waste?: none" Schw I.
KTQ-i Pogn B. K'Otr heaven :
9 : 6, 11:2 (
= God ) ,
KJ'3B>D abode, of demons : Ellis

etc. ;
'DOE' Schw I, WD'DE?
3 (Halevy, ncro). Schw Q, K'OlE 1
B.
Pogn
KnJl3B>D dwelling: 34: 2.
J?E> hear : 8 : 10, J'3'b JPDB 8:3:
t? foetus: Pogn B, Lidz ib Mand. n'Ditf I heard Lidz
(Noldeke, exortion). la = 'KOiE' Pogn B, 'XDIE>
flame: 14: 7. impv. ib., Etpe. JlDnE'Ti,
l"W send, send away : 8 : Hof al ib.. Pa. inf . p3TW^) 8: 7.
3,
8: 13; Mand. bnv, Etpe. IDC" guard, keep :
5 :
3.
K^ncT?, fiSnnE'yj Af r6e>K , .

E>B' Pa. serve: Stiibe 60.
inf. VtfyfV: Pogn B.
XC'OC' sun : 28 :
s.^'OSE 30
1
: 2
NJNÊ'D sender: Pogn B.
(cf. Glossary A).
CJ^tr rule :
iioÊ"n 6 :
10, Peil pirate' Pa. ban: Hal, Lidz 4. KnnDC'O
Stube 51. epithet of lilith 34: 13,
KD^P ruler: n: 5. 19: 12, 17. 35 ii, Etpa. Wohls 2426.
:
Lidz 4. NHDE' ban: 8: 6; plur. jxnoE'

1Ê> send forth: Schw F. Schw I, NnnDE 1
Stiibe 12.
D7C? Af. deliver: Lidz 4. Pa. change one's place :
36 :
2;
"
peace: 13: 12, 37: 10, bewilder, make mad : :
'& Wohls 2417.

1 6.
'E> rites, in NDE-year: 6: 5, plur. 'JC' 6 : 6

initiatory
magic: 12: 9, 16: 10, 35 : (see also Kneri).
4, Hal, Schw E, M, Stiibe hour: 4: 5 "nan 'E', 26:
2; snoÊ' Pogn B (see p. 5-
85). E' mocking mischief of de-

1
ghost, or demon: 8: 2, 8, 12, mons : Schw G, cf .

Jirpjje>,
17:4. Ellis 3 (see 3).

TJ?B> satyr, species of demons :

3; Etpe. be loosened, 19:
D'Tytr 5:4 (see p. 80). 4, Hyv, Pogn B
KmyE> a fever( ?) :
11:3.
diarrhoea: 34: 10.
PBB'E> Hyv, read I<a3ie>.
tribe, of demoniac species:
tb&tp abasement (?) : Schw F.
7: 17, 38: 6, 40: 17 the
niB'tr excommunication Stiibe 12
360 species (cf. p. 80).
(see p. 53).
Pa. uproot: H'tnt? fem. pi.
destroy: inf. nPK> 7: 17; come
impv. (but see Lidz, p.
?
forth S'VB Schw M.
=
1
:
93, n. 9, root trie').

pi. the Arabic Jife-demon: 15:
chains: 39: 5.
5-
N^r'S? enchainment: 34: 11.
to water :
Pogn B, Etpe. 37 :
9.
r\v drink: inf. rvne"JO Schw F,
ypE> deposit, of the bowl-practice :
i.
impv. 'KncTK 36 :
7.
Nrpc? 32: 3, 33:
(nB>) nE>cr six: 11:9.
5>pE> take off: II :
8, Lidz 5.
I'n'B*, r^"^ 60, in enumeration
1PE> strike . 1 1 : 6, Lidz 5.
of demons, etc. 19 : : 8, 38 :
xnaip'tr blow, affliction, a

5, Lidz 4, Hyv.
method or result of magi-
cal practice: 12: 9, Ellis
5, Stiibe 2, Wohls 2426, nan break: 40: 12; Etpe. 40: 12,
2414 KniB'pB' Lidz 4 (see Lidz la; Pa. nasn, Lidz
p. 86). 2.
xnaipnB"K ditto: 16: 10. nu'n (Noah's) ark: 10: 5.
vermin :
7 :
14. crown: K1T1 NJSn Pogn B.
Pa. bind, magically TIB* : Schw plur. rrODJn
military division :
G, inf., nne> Schw F, ppl. of demons.

13 :
i,
3i: 5. 37: 4-
KOinn, SDin abyss, always in plur:
Tie* firm, of charms: 3: i, 13: Schw F, G, Pogn B K'Oin
8, Lidz 5. N"nnn (Pogn as though
KnviE>, authority: Schw I. = womn, black).
spell: Schw G, with D1^. 3in, Din again : 2 : i, Ellis i ;

Din 39 :
? Schw I, end. n, Lidz 5.
Schw I. lin in lino, out of :

9: 5.
prince:
sot? loose, dwell: 12: Klin bull 40: 4.
2, 34: II,
pie> impv. pi. Lidz ib, nnn.n'nn, etc. under :vnnn Schw F,
with suff. Lidz 2, ditto nTin under the hand 7: 12
fem. 'tne> Pogn B, e. g.
= mnn 16: 6; Mand.
no. 15; Af. to lodge, 14: 38: 12, itwvn Pogn B.
306 UNIVERSITY MUSEUM. BABYLONIAN SECTION
'snnn inferior :
Pogn B, see to 80 :
19 :
9, w. suff. jsjson
soinn. Lidz 4.
sr:n monster, of Leviathan: 2: 4,

(in)toin loss, damage: 34: 7 (see
6.
p. 94).
Jpn Pa. make fast: 19: 10, 29: 11.
snôn abortion :
11:4.
Tpn mighty, epithet of magical
bn hang( ?) : rkbrr* Schw F.
of deities,
arts :
Hal, Hyv ;
nbn three : nsbn Pogn B, son^n 300 etc., 34: 9, 40: 19; of the
38: 5 ; prnbn, pyrrbn 17: sorcerer 34: 2.
4, 8: 3. pn two: 4: 4, Pogn B; prmn

Nrvrvbn third, fem. : 6: 8. two of them, 34: 4.
ton there: 14: 7, 19: 14.

snr J'n second fem. 6 : : : 8.
Din see ain. Tin Pa. divorce :

17:3.
NDlTn divorcement : 26 : 6.
S'Jon eight : 8 spirits, seals, 19: 4,
Schw B. (Sinn) srn gate: Pogn B.
E, F, Pogn
PRONOMINAL FORMS
1st per. s:s : 2 :
i, 5, 4 :
6, etc. ;
S3S: 7:16, Stiibe 43 (these forms in
ii :
i, Pogn B; "ON :
14: I.
stereotyped phrases, cf. N3l(3)
ist pers. pi. SJn:s : i :
14. 16: 8); pn 3: 6, pton 28: :
2d per. vus: 26: 3, 8: 8,

f.
15 (or 4, psn: Pogn A; tn (Syr.)
plur. ? q. v.), nK3S 38: 4. 31: i, 2; S3KT: Schw F;
2d pers. pi. m. and fem. finis :
19 :
m (?): 18: 5.
13; mJS: Schw F; pn:4:7; Demonstrative fem. Sin :

1:4, 35 :
rn:s: 8: 8; VUS: 8: 8, 17: 6, STKn Lidz 5.

3(?)-
Kin
Demonstrative pi. Pn : 6 :
7, 10 :
3,
3d pers. (also demonstrative)
Pogn B
:
3 I: 5. 35: 9, 36: 5. !
8: 7, etc., 32: 4; in :
39: 8; as
pW: Hal 2; ni)'K, ^K, n^K:
copula sin Kin; 9: i, 32: 3;
Sinn Schw F; -n: Ellis 3. 25: 2, 5.
Indefinite (n)jo: 2: 2, ISO 27: >

3d pers. pi. prn Pogn B pnan; 32 :
;
:
7, 33: 7; n^-. 13:4, 35 p, = Pogn B NO, ;

in son, SD3, Sony,
6 r^n Schw I, Pogn B jn

; : ;
insobj?(see these prepositions).
Schw Q. TS those who( ?) : Wohls 2414.
12:
Demonstrative, masc. p : 8 : 16, Dsn:<O: 5: 2, ns?TD,2: 3,
10 i, Ellis :
5, Hal; pn :
3: 5- 10, 29 : 8, mo Ellis 5.
GENERAL INDEX
GENERAL INDEX
Abraxas 57, 99, 151 barbarous words 59
Abatur. 71, 96, 261 baskania 68, 78
Adam 166 Bel 239
Aeon 198 beasts exorcised 44 f.
amulets as objects of exorcism 87

Berlin Museum 19 f., 21
angel of death 79
beth-el 72
angels
= charm words 86 Bibliotheque Nationale 18, 19, 21
evil binding in magic 52, 85

79
= gods 79, 97, 99, 241
black arts 84
invocation of 57 f. blanket formulas 82, 120
mystical names of 208 blast spirits 80

97, 197,
Arabisms 24, 85, 102, 105 Borsippa, 21
Arabic magic and demonology 44. bowls and bowl magic
80, 187 age of 14, 102 f., 116

archangels, Michael, etc. 96. Arabic 14, 21, 44
ardat lili 76 description of 13 f.
armament, magical 137 forged 14

Armasa 99, 123
origin 50, 57 f., 68, TOO, 106 f.,
ascent of the soul 227 f.
116
assonance, magical 61, 185 f.
praxis, 40 f., 51, 53, 162
Asshur 21
Mandaic 15, 20, 21, 30, 37 f.
Athbash 60, 184
244 f.
attestation to magical texts 48
as objects of exorcism 88
Babelon, E. 18 paleography of 27 f.
Babylonian magic 42 f., 47, 55 f., provenance of 14, 16, 43

58, 59, 62, 64, 69, 73, 82, 85. Syriac 15, 16, 21, 32 f., 223 f.
87, 91, 109 f., 152, 187 brass in magic 137, 187
Bagdana 171, 198 British Museum 13, 16, 17, 18, 21
(309)
Casanowicz, I. M. 21 murderous 238 f., 240, 261

cattle in magic 49 f., 234, 242, 246, names of 68, 77, 81, 158, 171,
253 f- 262
Charles, B. B. 44 number of 71
charms, etc 86 f. threatening of 131
children in magic, s. women devils (dewin) 73 f.
Christian magic and demonology Dilbat 217
67, 90 f., 99, 107, 115 (s. New diseases
Testament) as objects of exorcism 89 f., 171,
Christian names 50 189, 205, 219, 234, 235
Chwolson, M. 17, 18, 27 female 94
circle in magic 42, 88, 152, 250 s. eye, fevers, skin
Constantinople Museum 13, 15, 21 divorce, magical 158 f., 172

constellations, zodiacal 135 f. dreams 82. 206
countermagic 53, 83, 137 duplicate texts 42, 145 f., 167 f.,
cultns 51 203 f.
curses, magical 84
eclectic magic 58, 64, 106 f., 115
dastabira (Persian) 228, 52
Egyptian magic 53 f., 55, 58, 59,
date of bowls, s. bowls
62, 64, 91, 114
David 184 ckurru 72
Day of Judgment 135, 235 El-shaddai 191
demonology in New Testament 78, Elija 259 f.
9I f. T.
Ellis, 16. 18, 23 f.
demons and demonology Ellis, W. T. 21

= shedin 73 cmpusa 78
= depotentized gods 70 enmity exorcised 87
divorce of 158 f. Enoch 124, 134
= ghosts 75 cpesu 51
good 76, 151 ephialtes 80, 82
haunts of, s. haunts epic in magic 62, 65
= idols 72 evil eye 88, 89, 222, 257
insanity caused by 153 evil angels 79
king of 74 evilspirits 74
legions of 80 excommunication in magic 53

metamorphosis of 153 exorcism 51 f., 55, 68 f., 83 f., 89 f.
(s. amulets, bowls, diseases, Harran 101, 123, 239

enmity, poverty, sin) Halevy, J. 17, 18
exorcists 46 f., 233 haunts of demons 76 f.
eye diseases 93 in deserts 78
in house 76, 143

facere 51
in shrines 71
familiar (spirit) 142
heart in magic 216
fevers 93, 171, 205
Hecate 58 f.
figures, use of in magic 53 f.
hell, 131, 144

fire in hell 131
herbs, magical 182, 216
fire in magic 122, 187, 235
Hermes 99, 113, 123 f., 150, 208
formulas, 61. 85, 185 f., 199
Hermon 126
Fraenkel, S. 20
Hillah 16, 17, 21
Gabriel 96 f., 234 Hilprecht, H. V. 41

gallic 262 house magic 42 f., 49 f., 177
garment, magical 123 hydromancy 40 f.
gello 68, 78, 262 Hyvernat, H. 19, 21, 41
gematria 61, 261
idols as demons 72
ghosts 43, 72, 75, 82 f., 157, 201,
incantations 51, 52, 56, 139
207, 251
incubi and succubae 78, 82
ghid 81, 157
insanity caused by devils 153
Gnostic terms 151
invocation
God. gods 56 f.
of gods, angels, etc. 57, 95 f.,
gods depotentized 70
197
Gottheil, R. 20, 258
in black magic 84
graveyard magic 43 f.
iron in magic 53, 122
Greek magic 43 f., 53, 55 f., 58, 59,
Ishtar 70, 245
61, 62, 64, 69, 82, 85, 87, 91,
istarati 71
107,in, 113, 197, 214
Greek names 50 Jackson. A. V. W. 22
Griinbaum, M. 19 Jesus Christ 227
Gula (goddess) 129 Jewish magic 50. 106 f., 108, 112,
gylo 262 149

jinn 80, 105, 157
hair in magic 153 Joshua (Jesus) b. Perahia 226 .,
Halleluia 63. 202 46, 159, 161, 225

kabbalism 65, 114 rites of 52, 85, 216

Khuabir 20 personality in 48, 66, 112
king of demons 74 praxis of 51 f.
King, L. W. 21 propitious days for 55 f.
kiru 250 reciprocal 47
knots, magical 88 and religion 57, 65, ill
Scripture quotations in 62 f.
labartu 68 sealing in 53, 130, 191

lamia 78, 81 s. Arabic, Babylonian, Christian,
Layard, W. 16 Egyptian, Greek, Jewish, New

lead in magic 187, 249 Testament, Persian
legions of demons 80, 179, 244 mamit 52, 84
letters, magical, 59, 163 Mandaic religion 39, 71, 96, 239
Leviathan 125 texts 20, 21, 37 f., 244 f.
Levy, M. A. 17, 27 Manichean script 34

Lidzbarski, M. 20 Markaug, B. 19
lilith 68, 75 f., no, 117 f., 156 f., marriage charm, 238 f.
158, 209 f., 235, 245, 259 f. (s. Mazzikin 75

witch) Metatron 98, 113, 208
Logos 123 f. Michael 96 f., 98
losses exorcised 94 Moon 222, 239
love charms 178 f. Montgomery, J. A. 21
love of God in magic 129 Moses 47, 107, 233
love magic 44, 178 f., 213 f., 238 murderous demons, s. demons
Louvre 18, 19, 20, 21 museums, s. Berlin, British, Con-
Lycklama museum 19, 21 stantinople, Lycklama, Penn-
sylvania, Washington, Win-
magic terthur
assonance and rhyme in 61, mustalu 152
185 f.
Myhrman, D. 20, 145
clients of 49 f.
myrtle 181
epic in 62 mystery rites in magic 52, 85, 243
figures in 53 f.
mystical words and meanings 59 f.,
fire in 122, 187, 235 176

Great Name in 131 mythical and apocryphal allusions
invocation as form of 84 64
J.
names Rabbinic texts 27 f., 117 f.
Randall-Maclver, D. 13
personal 49 f.
of demons 59, 261 Ranke, H. 21

of gods, angels 56 f., 58 f. Raphael 96 f., 234
as charms 85 f., in rhyme 61, 185 f.
Nannai 240 resurrection, charm for 160

necklaces as charms 87 f., 186 f. reversal of charm 63
New Testament magic 75, 78, Rodwell, J. M. 17, 18, 24
rubric for magical rite 175, 182
91 f., 107
Nippur 13, 16, 21, 103, 113, 129
Nirig = Nergal 171, 239 Samhiza 198, 271

Noah 1 66 sappu 88
Noldeke, T. 19, 20, no Satan, Satans 79
satyrs 80, 140

Okeanos 200 Schwab, M. 18, 24 f.
orthoepy 61, 222 Scripture quotations 62 f., 109

sea, spell of 125
Pahlavi 14, 20, 22 sealing 53, 64, 130, 191

Palestinian dialect 29, 131 Sebaoth 149, 151, 164
parakku, pairika, 73 sedu 73, no
patkara 72 Selah 63
Pennsylvania, University of 13 f., Seth 166

20 seven in magic 75, 79, 139
Persian magic and demonology 55, Seven spirits 79
70, 116 Shema 62 f., 209
personification in magic 58, 89 f., sibilants in magic 60, 220
94 f., 99, in si' lot 157
Peters, J. P. 13 simulacrum in magic 176, 216, 250
planets as evil spirits 71, 135 sin exorcised 86, in
Pognon, H. 20, 41 siptu 51, 109
poisoning exorcised 84, 153 sixty as sacred number 71
poverty exorcised 94 skin diseases 93
praeparatum 182 skull in magic 21, 256 f.
praxis of bowl magic, s. bowl sleep exposed to magic 143, 153

magic Solomon 53, 64, 80, 173
punctuation 29, 32 sons of light 119
sorcerers, evil 83, 250 umra 51
spirits
utukki 54, 68, 73, 75, no
evil (ruhin) 74 f.
vampire 81, 157
familiar 142 vows, magical 84
seducing 80 Washington National Mseuum 21
Stiibe, R. 19 water in magic 235
Sulzberger, M. 44 wax in
magic 250
Sun 222, 239 Winterthur Museum 19
syllables, magical 60 witches, witchcraft 78, 235, 261 f.
Syriac texts 16, 21, 32 f., 223 f. Wohlstein, J. 19, 25

women and children, objects of
tabi'u 142 charms 49, 77, 238, 240, 249,
Talmud, magic and demonology in 259 f-
words, magical 51, 57 (s. incanta-

40 f., 43, 46, 49, 61-64, 71,
tions)
77, 85 f., 108, 119 f., 139, 143,
173, 189, 214, 219, 257 YHVH 56, 60, 150, 210, 224
threatening of demons 131 zaklku 80
three hundred and sixty 71 Zeus 200
tin in magic 249 Zimmern, H. no
Tonks, O. S. 22 zodiacal constellations 135 f.
GREEK WORDS
oi
79, 91, 198 250
a
63, 202 Mf 51, 84
63 OftKOl 84
84 Trdperfpof 142
176
f, 6atfi6vtffaai 74
Selva 261 ffoAa
63
<5id3o)M So OT?ua 73
firfuAov
72 arpayyakia. 240
eif ro bvofta
215 c-3
au&tv, ouTTipia, GUTTJP 129
79
^6 60, 181, 184
52, 84
62
8l, 85 f.
80, 82
roiia
84
, defigcre 52
, defi.rio 44, 53, 54, 85,

1 1 1 KTrjpiov 44
m< 51
/cdroôf 79
PLATES
Prefatory Note
The concave spherical surface on which the bowl texts are inscribed
precluded their reproduction by photography. At the best only a half of the
text can be obtained satisfactorily by the camera, as the pair of photographs

at the end of the Plates will show. Accordingly the texts had to be copied
by hand.
Soon after the bowls came to the Museum, Professor Jastrow, of the
University, and Professor Gottheil, of Columbia, undertook their publica-

tion. They secured the services of Mr. Horace Frank, Architect, for auto-
graphing the plates, a considerable sum of money being raised to meet this
expense. Subsequently Drs. Jastrow and Gottheil gave up their plan of

publication, and when Professor Hilprecht, then Curator, put the bowls into
my hands, I fell heir to Mr. Frank's labors. I found he had prepared about
75 plates, but of these I have been able to use only 23, covering my Numbers
2, 3, 4, 6, 8, 9, 16, 17, 24, 28, 31, 36, 37, 38, 40. His other plates were
copies of broken and mutilated bowls which were not worth publishing (see
Introduction, i). It appears also that not all the good texts were placed
in his hands, or else that he did not complete them all.
There is only one drawback in Mr. Frank's excellent reproductions,

one which however does not impair their accuracy. Working without much
directionand knowing nothing of the language, he often broke a word at
the end of the line and carried it over to the next. I have seen no reason to
repair this technical error in his copies, but have guarded against it in the
work of the later copyists.
There thus remained of the texts which came to be included in this
publication twenty-five which still required

autographing. Shrinking from
this tedious mechanical labor, especially after an expert hand had preceded
me, I was very glad to avail myself of the kind cooperation of Professor
(819)
Gordon, Director of the Museum, who offered me the expert services of his
staff. Consequently, under my direction, the remaining copies were

prepared by Mr. William C. Orchard (Nos. i, 5, 7, 10-15, J 9> 21-23, 2 5,
2 7> 2 9- 3 2 34- 35) a "d by Miss M. Louise Baker (Nos. 20, 26, 30, 33,
>
39)-
The style of Mr. Frank's copies conditioned those for which I am

responsible. He had abandoned the spiral arrangement of the originals and
made his reproductions in straight lines. This method may be faulted as
not giving the exact form of the original, but this demerit is small as com-
pared with the advantage to the scholar of having the whole text lying
before him at one glance without his being under the necessity of turning
a bulky volume around and around to follow the spiral career of the text.
I was therefore quite satisfied to retain this method of reproduction.
It may be remarked that all my decipherment was made entirely from

the originals ; only after my own work was finished did I compare Mr.
Frank's copies. In a few cases I was able to improve his facsimiles, in
several cases his copies, which were made when the texts were fresher and
more legible (they have manifestly faded under exposure to light), have
helped me correct or enlarge my readings. The other copyists also worked
independently, and then we compared our
respective results. The coopera-
tion of others, expert copyists, with the author has thus tended to a full
control of the accuracy of the facsimiles and transliterations.
I have finally to speak in the highest terms of the artistic and pains-
taking labors of these two gentleman and Miss Baker, whose assistance has
afforded me so great relief.
CATALOGUE
TEXT 'PLATE CATALOGUE SIZE DESCRIPTION
NUMBER in centimetrei,
height by diameter
1 I 8693 6.5 + 17 Broken and mended, with two

holes. Written inside and out in
large coarse script, .5 cm. average
height, rude spiral design in center.
2 2 2945 7.2 + 17.4 Broken and mended. Fair,

large characters. .4 cm. in height.
In center two large figures, one in
reverse position to other; one of
which appears to be making a sign
with his hand (as against the evil
eye?), probably the sorcerer, the

other with feet hobbled, the de-
mon.
3 3-4 2963 10.3 + 20.5 Broken and mended, with a
segment 6+12 cm. missing. Flat

boss. The rim of the bowl has a
double edge. Fair characters,
.3 cm. high. In the center figure of
a demon, armed with helmet and a
sabre and spear in either hand, and
his feet manacled.
4 4-5 2923 7.5 + 17.3 Broken and mended, small seg-

ment missing. Characters .4 cm.
high. In the center figure of the
sorcerer waving a magic bough.
321
TEXT PLATE CATALOGUE SIZE DESCRIPTION

NUMBER in centimetres,
keiikt by dimeter
5 6 2952 7 + 18 Slightly broken and mended,

with small fragment missing.
Characters .4 cm. high. In center
rude figure of a demon with four
arms and one leg.
6 7 2916 6 + 15.8 Perfect bowl but for a fracture

which does not touch the text.
Small circle in center. Characters
.3 cm. high, rather crabbed.
7 8 16007 5-6 + 15-7 Broken and mended, with a
square fragment of text missing.

Fine, clear characters, .2 cm. high.
In center circle with cross.
8 8-9 9013 8.5 + 16.6 Broken and mended, with two

small fragments missing. Charac-
ters .2 cm. high. In center obscene
picture of a lilith with hands and

feet bound.
9 10 9010 6 -f 17.7 Perfect bowl. Characters much

obliterated, .4 cm. high. Circle in
center. On exterior four short

lines in Hebrew.
10 ii 16014 6.9+ 14.2 Broken and mended with seg-
ment missing. Characters .4 cm.
high. monstrous figure

In center
with owl-like head and apparently
several breasts, presumably a lilith.
ii 12 16022 6.3 -f- 16.1 Broken and mended, with three

fragments of the text missing.
Characters carelessly written, .3 cr
.4 cm. high. In center rude design,
probably of a lilith.

NUMBER in uatimttret,
height by ditmeter
12 13 9009 7.2 -f 17.7 Perfect bowl. Characters .4 cm.
high, coarse but distinctly formed.

In center a demon, with beastlike
face and arms and feet bound.
Endorsement on exterior.
13 14 8694 7 + 16.2 Broken and mended, with small

piece missing. Coarse, clumsy
characters, .6 cm. high. In the
center a clumsy figure of a demon

with caterpillar-like arms. Text
continued on the exterior for 6
lines.
14 15 16017 6.8+18.7 Broken and mended, with miss-

ing segment. Characters .4 cm.
high, in a good hand. In center a

lilith with hands and feet manacled.
15 16 16087 7.3 + 17.2 Broken and mended. Characters
.4 cm. high. In center figure of a
serpent with its tail in its mouth.
16 17 2920 6.8 + 16.3 Broken and mended. Characters
coarse, .3 cm. high. Rough circle
in center.
17 18 2922 7 -f- 15.7 Broken and mended, with a seg-

ment missing. Characters coarse,
.4 cm. high. In the center the cir-

cle and cross, formed in a peculiar
way.
18 19 8695 7.2 + 16.1 Broken and mended, with frag-

ment of about 5 cm. square miss-
ing. Coarse characters, .4 cm.
high. In center rude and faded
design of a demon?

NUMBER in centimetres,
heijkt by diameter
19 20 6.6 + 17.6 Broken and mended. Characters

crabbed and obscure, closely writ-
ten, .3 cm. high. Circle and cross

in center.
20 21 16023 7+17 Broken and mended, fragment

missing. Large, coarse characters,
.6 cm. high. Large figure of a de-
mon manacled, with a circle in his
breast bisected by two lines. For
the magical words accompanying
see commentary.
21 22 16054 6.5 -f- 17 Broken and mended, with two

fragments missing, a small one in
the text. Script large, .8 cm. high,
and rude. In center a rectangular
figure divided into three squares,

in one of those at the end two large
markings like letters.
22 22-23 I6OO6 6.5 + l6 Broken and mended, with two

fragments missing. From the
same hand as No. 21 and with the
same design, the markings in the
square suggesting a face.
23 22 16090 7 -|- 17.2 Broken and mended. From the

same hand as Nos. 21, 22, and with
similar design.
24 23 2926 7 + 1 6.8 Broken and mended, small frag-

ment missing. Coarse script, .7
cm. high. In the center a figure of
rude concentric circles with radial
lines.

NUMBER il centimetre.,
beiibt bj diameter
25 24 16009 6.9 + 17-2 Broken and mended, with four

fragments missing. Coarse script,
.5 cm. high.
26 24 3997 6.9+15.5 Broken and mended. Script

.4 cm. high. In the center a rough
circle bisected by two lines, in each
segment a magical word.
27 25 16041 5.6 + 16.6 Broken and mended with two

considerable fragments missing.
Script fine and fair, .2 cm. high.
In the center a circle with cross.
28 25 2972 6.5 + 16.5 Broken and mended, four frag-

ments missing, the text much
blurred or obliterated. A fair
script,-3 cm. high.
29 26 16055 6.8 + 17 Broken and mended, one frag-

ment missing. Bold and well
formed characters .5 cm. high.
30 26 16096 6.5 + 16.8 Broken and mended, small frag-

ment missing. Script .3 to .4 cm.
high. In center rude figure of a
lilith with tresses flying and hands
and feet bound.
31 27 9008 6.6 + 16 Perfect. Syriac script, .3 cm.
high. In center a circle divided

into four squares each with a cross
in it.
32 28 16086 6.9+ 17 Broken and mended, one large

and one small fragment missing.
Same script and design as in No.

NUMBER u Cfnlimelrei.
keiikt br diuuln
33 29 16019 6.2 + 15.5 Broken and mended, with two

considerable fragments missing. In
center cross with circle.
34 30 9012 7-5 + 17-5 Broken and mended. Design as

in Nos. 31, 32.
35 31 16097 6.5 + 16.1 Broken and mended, two small

fragments missing. Design as in
No. 33.
36 32 2933 6.3 + 15.4 Broken and mended, with about

half of the two lines on the margin
missing.
37 33 2943 6.5 + 17 Broken and frequently repaired,

much of the margin missing and a
large part of the text obliterated.

The script the smallest in the
Syriac bowls, .2 to .3 cm. high. In

the center circle and cross, each
segment containing presumably

letters of the Tetragrammaton.
38 34 2941 7+17 Broken and mended, with sever-

al small holes. Mandaic script
average character about .2 cm.
high. Small circle in center. A

brief phrase written radially near
the margin on the exterior.
39 35 9005 6.8 + 17.2 Broken and mended, some frag-

ments missing. Script larger and
coarser than in No. 38, .3 cm. high.
40 36-38 2972 7.3 + 17.2 Broken and mended, some large

lacunae. Script as in No. 39. The
text covers also most of the ex-
terior. Circles in the center.
UNIVERSITY MUSEUM. BABYL. SECTION VOL. III. PLATE I.
EXTERIOR 12
UNIVERSITY MUSEUM. BABYL. SECTION VOL. III. PLATE
2
UNIVERSITY MUSEUM. BABYL. SECTION VOL. III. PLATE III.
>S"n i t\*j\*y>9v
UNIVERSITY MUSEUM. BABYL. SECTION VOL. III. PLATE IV.
FIGURE FOR TEXT 3.
FIGURE FOR TEXT 4.

UNIVERSITY MUSEUM. BABYL. SECTION VOL. III. PLATE V.
4
UNIVERSITY MUSEUM. BABYL. SECTION VOL. III. PLATE VI.
> '<J)\
A
UNIVERSITY MUSEUM. BABYL. SECTION VOL. III.
^ r^n7^/f^fî9i^n^^
UNIVERSITY MUSEUM. BABYL. SECTION VOL. 1 1 1. PLATE VIII.
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FIGURE FOR TEXT 8.

UNIVERSITY MUSEUM. BABYL. SECTION VOL. 1 1 1. PLATE IX.
8
UNIVERSITY MUSEUM. BABYL. SECTION VOL. III. PLATE X.
EXTERIOR
UNIVERSITY MUSEUM. BABYL. SECTION VOL. III. PLATE XI.
10
UNIVERSITY MUSEUM. BABYU SECTION VOL. III. PLATE XII.
11
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7/>
UNIVERSITY MUSEUM. BABYL. SECTION VOL. III. PLATE XIII.
12
S V
EXTERIOR
UNIVERSITY MUSEUM. BABYL. SECTION VOL. III. PLATE XIV.
13
ns
N.
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EXTERIOR
/spy?
UNIVERSITY MUSEUM. BABYL. SECTION VOL. 1 1 1. PLATE XV.
14
UNIVERSITY MUSEUM. BABYL. SECTION VOL. III. PLATE XVI.
15
UNIVERSITY MUSEUM. BABYL. SECTION VOL. III. PLATE XVII.
16
"7 w r:r
UNIVERSITY MUSEUM. BABYL. SECTION VOL. III. PLATE XVIII.
17
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UNIVERSITY MUSEUM. BABYL. SECTION VOL. III. PLATE XIX
18
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UNIVERSITY MUSEUM. BABYL. SECTION VOL. III. PLATE XX.
19
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UNIVERSITY MUSEUM. BABYL. SECTION VOL. PLATE XXI.
20
UNIVERSITY MUSEUM. BABYL. SECTION VOL. III. PLATE XXII.
21
77-77:1
nun
22
lit
^PWJ^t//j7/* IjglMfJ
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23
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UNIVtKSIlY MUSEUM. BABYL. SECTION VOL. III. PLATE XXIII.
24
FIGURE FOR TEXT 24. FIGURE FOR TEXT 22.

UNIVERSITY MUSEUM. BABYL. SECTION VOL. III. PLATE XXIV.
25
26
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UNIVERSITY MUSEUM. BABYL. SECTION VOL. Ill PLATE XXVI.
29
A* ^ V"? "S V? D V"!3
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30
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UNIVERSITY MUSEUM. BABYL. SECTION VOL. 1 1 1. PLATE XXVII.
31
UNIVERSITY MUSEUM. BABYL. SECTION VOL. III. PLATE XXVIII.
32
UNIVERSITY MUSEUM. BABYL. SECTION VOL. III. PLATE XXIX.
33
UNIVERSITY MUSEUM. BABYL. SECTION VOL. III. PLATE XXX.
34
UNIVERSITY MUSEUM. BABYL. SECTION VOL. III. PLATE XXXI.
35
'v f
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10
UNIVERSITY MUSEUM. BABYL. SECTION VOL. III. PLATE XXXII.
36
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UNIVERSITY MUSEUM. BABYL. SECTION VOL. 1 1 1. PLATE XXXIII.
37
7 "
UNIVERSITY MUSEUM. BABYL. SECTION VOL. III. PLATE XXXIV.
38
EXTERIOR
UNIVERSITY MUSEUM. BABYL. SECTION VOL. III. PLATE XXXV.
39
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UNIVERSITY MUSEUM. BABYL. SECTION VOL. III. PLATE XXXVI.
40
-J
^
UNIVERSITY MUSEUM. BABYL. SECTION VOL. III. PLATE XXXVII.
40 CONTINUED
EXTERIOR
o*x
18
^pvs^ AJ^ AV^J ^j \^tîajL
a)
UNIVERSITY MUSEUM. BABYL. SECTION VOL. III. PLATE XXXVIII.
40 CONTINUED
-22;
"
&6^:^.....O.V- f /<#\0u^vu o^l -s^|
FRAGMENTS
OUTSIDE
UNIVERSITY MUSEUM. BABYL. SECTION VOL. III. PLATE XXXIX.
ALPHABETIC TABLES.
I SQUARE SCRIPT. II MANDAIC SCRIPT.
7 4 16 19 21-23 26 25 Text Numbers 38 39 40
<C> O-
"D 13
A X A S
n n n n rr n
V3 LO in 10
1 1-
J 1 J
A
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PV
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V V
JT _n n n n -n n -n
UNIVERSITY MUSEUM. BABYL. SECTION VOL. III. PLATE XL.
III. COMPARATIVE TABLE FOR SYRIAC SCRIPT.

-
"ggj- BowlTexts.
Jg BowlText,
jg_
UNIVERSITY MUSEUM. BABYL. SECTION VOL. PLATE XLI.
^.c.iaaoL
INTERIOR OF INSCRIBED BOWL PHOTOGRAPHED F rtOM OPPOSITE POINTS.

o
APR i 1956
5208 Montgomery,
A2
1913
PLEASE DO NOT REMOVE

CARDS OR SLIPS FROM THIS POCKET L
UNIVERSITY OF TORONTO
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ARAMAIC INCANTATION TEXTS

ECKLEY BRINTON COXE JUNIOR FUND

I. SURVEY OF THE MATERIAL

II. SCRIPT AND LANGUAGE

III. THE MAGIC OF THE TEXTS

IV. HISTORICAL CONCLUSIONS

No. 41. AN INSCRIBED SKULL 256

GENERAL INDEX. 309

PREFATORY NOTE TO THE PLATES 319

REGISTER OF THE BOWLS.. ..321

of all other published texts of like character, both for my own

advantage in securing a larger material for collation and also

magical literature.Previous editors, working before the pres-

without definite place or links in the general field of ancient

stimulus to this has come, first, from the anthropologists and

in the Greek and Latin tongues, and have found an interest

tion. Of this large increase in material and understanding

magic is descendant of the old Babylonian

magical ideas. Magic within Judaism has been the subject

community of ideas and terms and practice between Jewish

investigation to discover just what Judaism gave to, and what

of the Graeco-Roman world, which, on account of its dominating

However, with this broadening of the scope of the work,

phenomena and contemporaneous magic,

my undertaking; the expansion work has proceeded

naturally and subtly much beyond the editor's desire and

inscriptions are of as much interest to the Semitist as are the

magical papyri to the classicist. Careful study shows that,

Babylonia about the eve of the rise of Islam. Other original

the Jews, Christian Syrians and Mandaeans, whose books are

preserved mostly in late manuscripts. The Jewish magical

our texts have a historical worth as almost the earliest records

and crabbed condition of the texts compelled an exact philo-

the fine tendrils of connection that results worth while can

expressed by some words of Professor Deissmann: "It may be

or too little" (Bible Studies, 82).

used H for the radical or H, which two sounds

represent the spiral lines, taken as beginning from the radius

similes were have to express my deep obligation to

my friend and colleague, the Rev. Dr. R. K. Yerkes, for his

i.. THE MATERIAL IN THE MUSEUM

THE University Museum contains a large number of inscribed

so-called "Incantation Bowls." These vessels are generally of the

The bowls in the Museum were excavated at Nippur, in Babylonia, by

appear generally to have been discovered in the ruins of houses, amidst

Jewish incantation bowls." At least in one case bowls were found in

specimens, but the enumeration includes a large number of fragments.

from Xippur came to the University as the gift of the

Sultan of Turkey, and in the matter of these incantation bowls I understand

Imperial Museum at Constantinople. At all events those in Philadelphia

inscribed with a magical inscription of like character to those on the bowls,

The first publication of Mesopotamian incantation bowls appeared in

explorer tells of discovering "five cups or bowls of earthenware, and

criticism of Ellis's results. The latter presented five Judaeo-Aramaic

our No. n, under which I am

The first scientific treatment of this new material came from M. A.

Zcitschrift d. Dcutschcn Morgenlandischen Gesellschaft for 1855 (ix, 465).

possession of the French government, under the title Un vase judeo-

mentary. In 1885 he published a bowl at the Louvre in an article entitled

B, in PSBA, xii = Ellis, no. 3; Chwolson, no. 19.

D, in PSBA, xii = Ellis, no. 5; Chwolson, no. 21.